The Plagues Upon Egypt

And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. And Moses and Aaron did as the LORD commanded them, so did they. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh. And the LORD spake unto Moses and unto Aaron, saying, When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said. And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river. And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. pools...: Heb. gathering of their waters And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said. And Pharaoh turned and went into his house, neither did he set his heart to this also. And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. And seven days were fulfilled, after that the LORD had smitten the river. And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs: And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs: kneadingtroughs...: or, dough And the frogs shall come up both on thee, and upon thy people, and upon all thy servants. And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD. And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? ...: Or haue this honour ouer me, &c Glory...: or, Have this honour over me, etc when...: or, against when to destroy...: Heb. to cut off And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. To morrow...: or, Against to morrow And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh. And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. And they gathered them together upon heaps: and the land stank. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said. And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said. And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me. Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. swarms...: or, a mixture of noisome beasts, etc And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth. And I will put a division between my people and thy people: to morrow shall this sign be. a division...: Heb. a redemption to morrow...: or, by to morrow And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies. corrupted...: or, destroyed And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us. And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me. And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD. And Moses went out from Pharaoh, and intreated the LORD. And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart at this time also, neither would he let the people go. Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. For if thou refuse to let them go, and wilt hold them still, Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go. And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses. And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. raised...: Heb. made thee stand As yet exaltest thou thyself against my people, that thou wilt not let them go? Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now. Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: And he that regarded not the word of the LORD left his servants and his cattle in the field. regarded...: Heb. set not his heart unto And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. Only in the land of Goshen, where the children of Israel were, was there no hail. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked. Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer. mighty...: Heb. voices of God And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S. But as for thee and thy servants, I know that ye will not yet fear the LORD God. And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. But the wheat and the rie were not smitten: for they were not grown up. not grown...: Heb. hidden or, dark And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses. by Moses...: Heb. by the hand of Moses And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him: And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: face...: Heb. eye And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed? And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? who...: Heb. who and who, etc And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD. And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence. And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you. called...: Heb. hastened to call Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the LORD. And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. cast...: Heb. fastened But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go. And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. even...: Heb. that one may feel darkness And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you. And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. us...: Heb. into our hands Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. But the LORD hardened Pharaoh's heart, and he would not let them go. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast spoken well, I will see thy face again no more. And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether. Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people. And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. that follow...: Heb. that is at thy feet a great...: Heb. heat of anger And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land. - Exodus 7-11

    For over eighty years, and probably much longer, the Egyptians had oppressed the Hebrews, and patiently had God borne with their persecution of His people. But the time had arrived when He was to interpose on behalf of His "firstborn" (4:22) and take vengeance on those who had reduced Israel to the most servile bondage. The Lord is slow to anger and plenteous in mercy, but, "He will not always chide; neither will He keep His anger forever" (Ps. 103:9). A succession of terrible judgments therefore now descended upon Pharaoh and upon his land, judgments which are known as "the Plagues of Egypt". They were ten in number. First, the waters of the Nile were turned into blood (7:14-25). Second, frogs covered the land and entered the homes of the Egyptians (8:1-5). Third, lice was made to attack their persons (8:16-19). Fourth, swarms of flies invaded the houses of the Egyptians and covered the ground (8:20-24). Fifth, a grievous disease smote the cattle (9:1-7). Sixth, boils and sores were sent on man and beast (9:8-12). Seventh, thunder and hail were added to the terrors of these Divine visitations (9:18-35). Eighth, locusts consumed all vegetation (10:1-20). Ninth, thick darkness, which might be felt, overspread the land for three days (10:21-29). Tenth, the firstborn of man and beast were slain (11, 12). A frightful summary is found in Psalm 78: "He cast upon them the fierceness of His anger, wrath, and indignation, and tribulation, by sending evil angels among them. He made a way to His anger; He spared not their soul from death, but gave their life over to the pestilence, and smote all the firstborn in Egypt, the chief of their strength in the tabernacle of Ham" (vv. 49-51 and cf. Psalm 105:27-36).

    That there is much for us to learn from the record of these judgments cannot be doubted. That they set forth many important lessons of a practical, typical, and prophetic nature, we are fully satisfied. Their order, their arrangement, their number, their nature, their purpose, their effects, each call for careful and separate study. Little or no attempt has been made (so far as we are aware) to supply a detailed interpretation of their significance, so that there is small help to be oh-tamed from the commentaries. This must cast us hack the more on the Lord Himself, who never fails a dependent soul that turns to Him for aid. Let the little light which has been granted the writer stir up the reader to earnestly seek, at the Throne of Grace, more for himself. In this article we shall generalize; in the next we shall enter more into detail.

    The purpose of these plagues was manifold.

    First, they gave a public manifestation of the mighty power of the Lord God (see 9:16). This, the very magicians were made to acknowledge—"then the magicians said unto Pharaoh, This is the finger of God" (8:19).

    Second, they were a Divine visitation of wrath, a punishment of Pharaoh and the Egyptians for their cruel treatment of the Hebrews. This the haughty monarch was compelled to admit—"Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you" (10:16).

    Third, They were a judgment from God upon the gods (demons) of Egypt. This is taught in Numbers 33:4—"For the Egyptians buried all their firstborn which the Lord had smitten among them; upon their gods also the Lord executed judgment s".

    Fourth, they demonstrated that Jehovah was high above all gods. This was confessed later by Jethro—"And Jethro said, Blessed he the Lord who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. Now I know that the Lord is greater than all gods; for in the thing wherein they dealt proudly He was above them."

    Fifth, They furnished a complete testing of human responsibility. This is indicated by their number, for one of the leading signification of ten, is full responsibility—compare the tea Commandments, e.g.

    Sixth, They were a solemn warning to other nations, that God would curse those who curse the Israelites (Gen. 12:3). This was plainly realized by Rahab of Jericho—"And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you when ye came out of Egypt" etc. (Josh. 2:8,9). It was also felt by the Philistines—"Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness" (1 Sam. 4:8).

    Finally, these miraculous plagues were evidently designed as a series of testings for Israel. This is taught in Deuteronomy 4:33, 34, where Moses asked Israel, "Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? or hath God assayed to go and take Him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by stretched out arms, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes?" The outcome of these testings was expressed in the following words—"who is like unto Thee, O Lord, among the gods? who is like Thee, glorious in holiness, fearful in praises, doing wonders?" (Ex. 15:11)!

    2. The arrangement of the plagues plainly manifests Divine order and design. The tenth is separated from all the others because of its special relation to Israel and their redemption. The other nine are arranged in groups of three’s. "They form three divisions, each division consisting of three plagues. That these dividing lines are drawn by the Scripture itself will be plain when we note one remarkable feature. A warning precedes, in each instance, the first and the second plagues; but with the third in each series no warning is given. Thus Moses is commanded to meet Pharaoh before the waters of Egypt are turned into blood. So again (8:1) when the frogs are to cover the land, Moses is to go in unto Pharaoh and announce what God is about to do. But when the dust is smitten and it becomes lice throughout the land of Egypt there is no command to seek Pharaoh’s presence. So it is with the sixth plague, when the ashes of the furnace are used, and it becomes boils upon man and beast; and so also is it with the ninth plague, when the land was covered with darkness as with the pall of death. In none of these three cases is there any announcement to Pharaoh. It was a reminder that God would not always strive; and that warning, repeated but unheeded, will be followed by judgment sudden and terrible" (Urquhart). Murphy in his commentary on the book of Exodus has also called attention to the fact that "in the first three plagues, Aaron uses the rod; in the second and third, it is not mentioned; in the third three, Moses uses it, though in the last of them only his hand is mentioned. All these marks of order lie on the face of the narrative, and point to a deep order of nature and reason out of which they spring."

    There is a striking Introversion to be observed in connection with the plagues. Thus, in the first, the waters of the Nile were turned into blood—the symbol of death; while in the tenth there was actual blood-shedding, in the death of all the first-horn. In the second plague, the frogs which are creatures of the night, that is, of darkness, came forth; while in the ninth plague there was actual darkness itself. In the third plague, the magicians were forced to exclaim, This is the finger of God (8:19); while in the eighth (the balancing number according to the Introversion) Pharaoh said, "I have sinned against the Lord your God" (10:16). In the fourth plague we are specifically informed that God exempted the land of Goshen—"no swarms of flies shall be there" (8:22); so also in connection with the seventh plague we read, "only in the land of Goshen, where the children of Israel were, was there no hail". While that which was common to both the fifth and the sixth plagues was the fact that in each of them the cattle of the Egyptians were attacked (see 9:3 and 9:9). Thus we see again the Divine hand in the arrangement and order of these different plagues.

    3. The progressive nature of these plagues is easily perceived. There was a marked gradation, a steady advance in the severity of the Divine judgments. The first three interfered merely with the comfort of the Egyptians: the first, depriving them of water to drink and to wash in; the second, invading their homes with the frogs; the third, the lice attacking their persons. In the second three the Lord’s hand was laid on their possessions; the first, the "flies" corrupting their land (8:24); the second, destroying their cattle; and the third, attacking their persons again, this time in the form of "boils" and "blains" (sores). The last three brought desolation and death, more plainly evidencing the direct hand of God; the hail destroyed both the herbage and the cattle; the locusts consuming what vegetation was not ruined by the hail; the darkness arresting all activity throughout the land of Egypt. All of this served to illustrate a principle which is very marked in all of the Divine dealings; as in nature, so in grace and also in judgment, there is first the blade, then the ear, then the full corn in the ear!

    4. The moral significance of these plagues is very striking. They furnish a most solemn and complete description of the world-system (which Egypt accurately portrayed) in its dominant features. The water turned into blood tells of how death broods over this scene. The frogs, by their very inflation, suggest the pride and self-sufficiency of the children of this world. The plague of lice speaks of the uncleanness and filth which issue from the lusts of the flesh. The swarms of flies announces how that the wicked are of their father the Devil, i.e. "Beelzebub", which means "Lord of flies". The murnan (anthrax) of cattle (beasts of burden)—tells us that the service of the natural man is corrupted at its source. The boils and blains make us think of that awful description of the unregenerate given through the prophet Isaiah—"From the sole of the foot even unto the head there is no soundness in it; but wounds and bruises, and putrefying sores" (1:6). The hail (accompanied by fearful lightnings which ran along the ground) symbolized that the wrath of God abideth on the disobedient. The locusts which ate up all the vegetation, pictured the spiritual barrenness of this world—a desolate waste so far as the soul is concerned. The dense darkness shows how that the world is alienated from Him who is Light. The death of all the firstborn (representative of the family) foretells that Second Death which awaits all whose hearts are hardened against God.

    5. The plagues were designed to establish the faith of the Israelites. For four hundred years they had dwelt in a land of idolatry, where Jehovah was entirely unknown. Moreover, the priests of Egypt were able to perform deeds which could not be explained apart from supernatural agency. The Lord therefore was pleased to so manifest Himself now that all impartial observers (whose minds were not blinded by Satan) must recognize the existence and omnipotence of the true God, in contradistinction from the impotency of the false gods of their heathen neighbors. In the plagues, the presence and power of Jehovah were demonstrated, so that He stood discovered to His people as the Living God. This comes out the more clearly when it is recognized that these displays of the Lord’s power were so many judgments directed against the false confidences and idolatrous objects of the Egyptians (see 12:12). The sign which authenticated the mission of Moses to Pharaoh furnished more than a hint—the "serpent" was an object of worship among the Egyptians, and when Aaron’s serpent-transformed rod swallowed those of the magicians, a plain warning was given that their god would be unable to save them from the forthcoming storm.

    Others have described in detail the particular "gods" against which the different plagues were directed, so that it is unnecessary for us to say more than a few words upon this phase of our subject. The first plague smote the Nile, an object regarded with profound veneration by the Egyptians. Its waters were held as sacred as is the Ganges by the Hindoos. A fearful blow then was it to their system of worship when its waters were turned to blood and its dead fish made to stink. In the second plague, the Nile was made to send forth myriads of frogs, which invaded the homes of the Egyptians and became a nuisance and torment to the people. In the third plague, lice were sent upon man and beast, and, ‘if it be remembered", says Gleig, "that no one could approach the altars of Egypt upon which so impure an Insect harbored; and, that the priests to guard against the slightest risk of contamination, wore only linen garments, and shaved their heads and bodies every third day, the severity of this miracle as a judgment upon Egyptian idolatry may be imagined. Whilst it lasted no act of worship could be performed, and so keenly was this felt that the very magicians explained, ‘this is the finger of God’".

    The fourth plague was designed "to destroy the trust of the people in Beelzebub, or the Fly-god, who was reverenced as their protector from visitation of swarms of ravenous flies, which infested the land generally about the time of the dog-days, and removed only as they supposed at the will of their idol. The miracle now wrought by Moses evinced the impotence of Beelzebub and caused the people to look elsewhere for relief from the fearful visitation under which they were suffering. The fifth plague, which consumed all the cattle, excepting those of the Israelites, was aimed at the destruction of the entire system of brute worship, This system, degrading and bestial as it was, had become a monster of many heads in Egypt. They had their sacred bull, and ram, and heifer, and goat, and many others, all of which were destroyed by the agency of the God of Moses, thus, by one act of power, Jehovah manifested His own supremacy and destroyed the very existence of their brute idols" (Dr J. B. Walker). And so we might continue.

    6. The conduct of the magicians in connection with the plagues is deserving of notice. It has already been intimated in a previous article that we have no patience with those who would reduce the miracles wrought by these men to mere slight-of-hand-deceptions. Not only is there no hint whatever in the sacred narrative of any deception practiced by them, not only does the inspired account describe what they wrought in precisely the same terms as it refers to the wonders performed by Moses and Aaron, but there are other insuperable objections against the conjuring theory. It is therefore deeply distressing to find men whose names command respect, pandering to that rationalism which seeks to deny everything supernatural. Have such men forgotten those words in Revelation 16:14—"they are the spirits of demons working miracles"!

    If Jehovah was to make a public display of Himself before the Egyptians and the Israelites, it was necessary (in the fitness of things) that He should suffer the sorcerers of Egypt to enter into conflict against Himself. The magicians, appearing in the name of their gods, were completely routed, for not only was it evidenced that the power of God working through Moses was superior to their sorceries, but it was also shown that He was hostile to them and their idolatrous worship. Three times were the magicians allowed to display their powers—in the changing of their rods to serpents (7:12) in turning water into blood (7:22), and in bringing forth frogs (8:12). Beyond this they did not go. The three things which they did do were very significant; the first spoke of Satanic power, the second of death, and the third of pride and uncleanness. Concerning the fourth plague, we are told, "and the magicians did so with their enchantments to bring forth lice, but they could not". (8:18). Here is further proof that the wonders wrought by the magicians were no mere feats of legerdemain. If they were really exhibiting slight-of-hand tricks it would have been far simpler to substitute lice for dust, than it would be to substitute serpents for nods! The fact that they could not duplicate the miracle of the lice is proof positive that something more than a conjuring performance is in view here.

    If we bear in mind that these earlier chapters of Exodus bring before us a symbolic tableau of the great conflict between good and evil, we shall easily perceive the reason why the Lord permitted Pharaoh’s sorcerers to work these miracles. They serve to illustrate the activities of Satan, and this, not only as describing the character of his works, but also, as exposing both the methods he pursues and the limits of his success. The Devil is ever an imitator, as the parable of the tares following that of the wheat (Matthew 13) plainly shows. The aim of Pharaoh was to nullify the miracles of Moses. The Lord’s servant had performed miracles—very well, the king would summon his magicians and show that they could do likewise. This exemplifies an unchanging principle in the workings of Satan. First, he seeks to oppose with force (persecution, etc.), as he had the Hebrews by means of their slavery. When lie is foiled here he resorts to subtler methods, and employs his wiles to deceive. The one is the roaring of the "lion" (1 Pet. 5:8); the other the cunning of the "serpent" (Gen. 3:1).

    There is a striking verse in the New Testament which throws light on the subject before us. In 2 Timothy 3:8, we read, "Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith." Here we learn the names of two of the magicians (doubtless the principal ones) who worked miracles in Egypt. Jannes and Jambres withstood Moses. They did this not by having him turned out of the king’s palace, not by causing him to be imprisoned or slain, but by duplicating his works. And, says the Holy Spirit, there are those now who similarly resist the servants of God—"as Jannes and Jambres withstood Moses, so do these (the ones mentioned in vv. 5 and 6) also resist the truth". This is one of the Divinely-delineated characteristics of the "perilous times". The reference is to men (and women) supernaturally endowed by Satan to work miracles. Such are found to-day, we believe, not only among Spiritualists and Christian Scientists, hut also in some of the leaders of the Faith-healing cults. There are men and women now posing as evangelists of Christ who are attracting large crowds numbered by the thousand. Their chief appeal is not the message they bear, but their readiness to "anoint" and pray over the sick. They claim that "Jesus" (they never own Him as "the Lord Jesus"), in response to their faith, has through them removed paralysis, healed cancers, given sight to the blind. When their claims are carefully investigated it is found that most of the widely-advertised "cures" are impostures. But on the other hand, there are some cases which are genuine healings, and which cannot he explained apart from supernatural agency. So it was with the miracles wrought by the magicians of Pharaoh; though limited by God they did perform prodigies.

    7. These plagues furnished a most striking prophetic forecast of God’s future judgments upon the world. This is. to us, one of the most remarkable things connected with God’s judgments upon Egypt. The analogies furnished between those visitations of Divine wrath of old and those which the Scriptures predict, and announce for the future, are many and most minute. We here call attention only to a few of the more striking ones; the diligent student may discover many more for himself if he will take the necessary trouble:—

    During the Time of Jacob’s Trouble Israel shall again be sorely oppressed and afflicted (Isa. 60:14 and Jeremiah 30:5-8).

    They will cry unto God, and He will hear and answer (Jer. 31:58-20).

    God will command their oppressors to, Let them go (Isa. 43:6).

    God will send two witnesses to work miracles before their enemies (Rev. 11:3-6).

    Their enemies will also perform miracles (Rev. 13:13-15)

    God will execute sore judgments upon the world (Jer. 25:15, 16).

    God will protect His own people from them (Rev. 7:4; 12:6,14-16).

    Water will again be turned into blood (Rev. 8:8; 16:4,5).

    Satanic frogs will appear (Rev. 16:53).

    A plague of locusts shall be sent (Rev. 9:2-Il).

    God will send boils and blains (Rev. 16:2).

    Terrible hail-stones shall descend from heaven (Rev. 8:7).

    There shall be awful darkness (Isa. 60:2; Revelation 16:10).

    Just as Pharaoh hardened his heart so will the wicked in the day to come (Rev. 9:20,21).

    Death will consume multitudes (Rev. 9:15).

    Israel will be delivered (Zech. 14:3, 4; Romans 11:26).

    Thus will history repeat itself, and then will it be fully demonstrated that the plagues of Jehovah upon Egypt of old portended the yet more awful judgments by which the earth shall be visited in a day now very near at hand.