Exodus 10:21 - Meaning and Application

Here is the plague of darkness brought on Egypt, and it was a very terrible plague. That is why Psalm 105:28 mentions it first among the ten plagues, even though it came later. In the judgment on spiritual Egypt, this darkness appears as the fifth bowl, poured out on the beast’s throne (Revelation 16:10). His kingdom was full of darkness.

A few things stand out about this plague. First, it was complete darkness. It was not only that the light from heaven was hidden. It also seems that their fires and lamps went out because of the thick, damp vapors that caused the darkness. That is likely why Exodus 10:23 says they could not see one another. Scripture warns the wicked that the spark from their own fire will not shine, and that the light in their tents will grow dark (Job 18:5, Job 18:6). Hell is called outer darkness. The light of a lamp will never shine in Babylon’s fall, either (Revelation 18:23).

Second, it was darkness that could be felt (Exodus 10:21). People felt it in the air around them, because the fogs were so thick. Some think they also felt it in their eyes, which may have hurt and become sore from rubbing them. Great pain is linked with this darkness in Revelation 16:10, which points back to this event.

Third, it must have filled them with fear and confusion. The swarm of locusts, which had already darkened the land (Exodus 10:15), was nothing compared with this. Jewish tradition says they were frightened by evil spirits, or by dreadful noises and sounds. It may also be that they were haunted by their own guilty consciences, which is frightening enough. Psalm 78:49 may refer to this plague when it says that God poured out his burning anger by sending evil angels among them. For those whom the devil has deceived, he can later become a terror.

Fourth, it lasted three days, and Bishop Hall says it was like six nights in one. For that long they were shut up in chains of darkness, and even the brightest palaces became like prisons. No one rose from his place (Exodus 10:23). They had to stay in their houses, and fear was so strong that few had the courage to move from chair to bed, or from bed to chair. They were silent in darkness, as in 1 Samuel 2:9. Pharaoh now had time to think, if only he had used it well. Spiritual darkness is spiritual bondage. When Satan blinds people so they cannot see, he also ties their hands and feet so they do not serve God or move toward heaven.

Fifth, this was a just punishment from God. Pharaoh and his people had rebelled against the light of God’s word spoken by Moses, so it was right that they were punished with darkness, which they had loved and chosen instead. Their blind minds brought this darkness over the land. Pharaoh’s mind was never so blind as this, and Egypt’s air was never so dark. The Egyptians had tried to crush Israel’s light and put out their fire, so God fittingly put out their lights. Compare this with what happened to Sodom (Genesis 19:11). Let us fear the results of sin. If three days of darkness were so awful, what will endless darkness be like?

Sixth, the children of Israel had light in their homes at the same time (Exodus 10:23). This was true not only in Goshen, where most of them lived, but also in the homes of those scattered among the Egyptians, since some of them were among them, as later seen from the marking of their doorposts (Exodus 12:7). This shows God’s power above the usual course of nature. We should not take common blessings for granted and think we owe God nothing for them. He could make a difference and withhold from us what he gives to others. He usually makes his sun rise on the just and the unjust, but he can also make a distinction. We must admit that his mercy keeps us from what he could justly withhold.

It also shows his special favor toward his people. They walk in the light while others wander in thick darkness. Wherever there is a true Israelite, even in this dark world, there is light. Such a person is a child of light, one for whom light is sown, and one visited by the dawn from above. When God made this difference between the Israelites and the Egyptians, who would not have chosen the poorest Israelite’s cottage over the richest Egyptian palace? There is still a real difference, even if it is not always easy to see, between the house of the wicked, which lies under a curse, and the home of the righteous, which is blessed (Proverbs 3:33). We should believe that difference and live in light of it.

Some people think that Psalm 105:28, “He sent darkness and made it dark, and they did not rebel against his word,” may mean that during these three days the Israelites were circumcised so they could keep the Passover, which was near. On that reading, God’s command for circumcision would be the word they obeyed. Their later circumcision when they entered Canaan is spoken of as a second general circumcision (Joshua 5:2). During these three days, if God had wanted, the Israelites could have escaped by the light they had, without asking Pharaoh. But God meant to bring them out with a strong hand, not quietly, by stealth, or in haste (Isaiah 52:12).

Here is Pharaoh’s response to this plague, much like his response to the others. He was stirred enough to resume bargaining with Moses and Aaron. At last he agreed that they could take their little ones, but he still wanted their livestock kept behind as a pledge, or guarantee, (Exodus 10:24). Sinners often try to bargain this way with Almighty God. They will give up some sins, but not all. They will leave sin for a while, but not forever. They will let God have part of their hearts, while the world and the flesh still claim a share too. In doing this, they mock God and deceive themselves.

Moses would not reduce God’s terms. “Our cattle must go with us,” he said (Exodus 10:26). The terms of peace are fixed. However long people argue, they cannot change them or make them easier. We must come up to God’s will, because we cannot expect him to lower his demands to fit our sinful desires. God’s messengers must keep to this rule: “Let them return to you, but do not return to them” (Jeremiah 15:19). Moses gave a good reason why the cattle must go. They were going to offer sacrifices, so they had to bring what was needed. They did not yet know how many sacrifices they would need, or of what kinds, so they had to take all they had.

With ourselves and our children, we must devote all our worldly goods to God’s service. We do not know how God may use what we have, or when he may call on us to honor him with it.

Still, Pharaoh became so angry that, since he could not set the terms himself, he ended the meeting at once and decided to deal no more with Moses. His anger rose to its highest point, and he acted wildly beyond measure (Exodus 10:28). He dismissed Moses in fury and forbade him to come to the palace again on pain of death. He would not even allow Moses to meet him by the river, as he had done before: “The day you see my face, you shall die.” What strange madness. Had Pharaoh not already learned that Moses could trouble him without being in his presence? Had he forgotten how often he had sent for Moses as one who could bring relief from his plagues? And now he told him never to come near him again.

This was helpless hatred. He threatened death against the man who stood under God’s power, while Pharaoh himself had so often placed himself at Moses’ mercy. What will hard hearts and contempt for God’s word and commands lead people to do?

Moses took Pharaoh at his word (Exodus 10:29): “I will see your face no more,” meaning after this time. This meeting did not end the whole matter, because Moses still spoke again in Exodus 11:8, when he left in great anger and told Pharaoh how soon his proud spirit would be brought low. That warning came true in Exodus 12:31, when Pharaoh humbly begged Moses to leave.

So after this meeting, Moses did not come again unless Pharaoh sent for him. When people drive God’s word away from them, God may rightly leave them to their own false ideas and give them what they insist on. When the Gadarenes asked Christ to leave, he left them at once.