C.H. Spurgeons's The Treasury of David



Verse 28. He sent darkness, and made it dark. It was no natural or common darkness to be accounted for by the blinding dust of the simoon, it was beyond all precedent and out of the range of ordinary events. It was a horrible palpable obscurity which men felt clinging about them as though it were a robe of death. It was a thick darkness, a total darkness, a darkness which lasted three days, a darkness in which no one dared to stir. What a condition to be in! This plague is first mentioned, thought it is not first in order, because it fitly describes all the period of the plagues: the land was in the darkness of sorrow, and in the darkness of sin all the time. If we shudder as we think of that long and terrible gloom, let us reflect upon the gross darkness which still covers heathen lands as the result of sin, for it is one of the chief plagues which iniquity creates for itself. May the day soon come when the people which sit in darkness shall see a great light.

And they rebelled not against his word. Moses and Aaron did as they were bidden, and during the darkness the Egyptians were so cowed that even when it cleared away they were anxious for Israel to be gone, and had it not been for the pride of Pharaoh they would have rejoiced to speed them on their journey there and then. God can force men to obey, and even make the stoutest hearts eager to pay respect to his will, for fear his plagues should be multiplied. Possibly, however, the sentence before us neither refers to Moses nor the Egyptians, but to the plagues which came at the Lord's bidding. The darkness, the hail, the frogs, the murrain, were all so many obedient servants of the great Lord of all.



Verse 28. -- He sent darkness. The darkness here stands at the beginning, (not in the historical order that the particular plague of darkness stood), to mark how God's wrath hung over Egypt as a dark cloud during all the plagues. --A.R. Fausset.

Verse 28. -- Darkness. There is an awful significance in this plague of darkness. The sun was a leading object of devotion among the Egyptians under the name of Osiris. The very name Pharaoh means not only the king but also the sun, and characterises the king himself as the representative of the sun and entitled in some sort to divine honours. But now the very light of the sun has disappeared and primeval chaos seems to have returned. Thus all the forms of Egyptian will worship were covered with shame and confusion by the plagues. --James G. Murphy, in "A Commentary on Exodus", 1866.

Verse 28. -- Made it dark. God is often described as manifesting his displeasure in a cloud. Joel speaks of the day of God's vengeance as "a day of darkness and of gloominess, a day of clouds and of thick darkness" (Joel 2:2); and Zephaniah employs nearly the same language (Psalms 1:15). The pillar that went before the Israelites, and gave them light, was to the Egyptians "a cloud and darkness" (Exodus 14:20). The darkness which was upon the face of the earth "in the beginning," is described by Jehovah in the book of Job as a cloud: "When I made the cloud the garment thereof, and thick darkness a swaddling band for it" (Job 38:9). So now the land of Egypt may have been wrapped about by a thick palpable cloud, cold, damp, impenetrable: the people would feel it upon their limbs, as swaddling bands; the sun would be blotted out by it, and all things reduced almost to a state of death -- of which this ninth plague was in a certain sense the shadow cast before. Such a cloud would be even more terrible in Egypt, sunny Egypt, than in other countries; for there the sky is almost always clear, and heavy rains unknown. But in any place, and under any conditions, it must have been full of horror and misery. Nothing could represent this more forcibly than the short sentence, "Neither rose any from his place for three days." It was an horror of great darkness; it rested on them like a pall; they knew not what dangers might be around them, what judgment was next to happen: they had not been forewarned of this plague, and they could not tell but it might be only a prelude to some more awful visitation: their soul melted in them, for fear of those things that might come upon them: they dared not move from chamber to chamber, nor even from seat to seat: wherever they chanced to be at the moment when the darkness fell upon them, there they must remain. Pharaoh might call in vain for his guards; they could not come to him. Moses and Aaron were no longer within reach, for none could go to seek them. Masters could not command their slaves, nor slaves hasten to obey their master's call; the wife could not flee to her husband nor the child cling to its parents: the same fear was upon all, both high and low; the same paralysing terror and dismay possessed them every one. As says the patriarch Job, they "laid hold on horror" (Job 18:20). And this continued for three days and nights: they had no lamps nor torches; either they could not kindle them, or they dared not move to procure them: they were silent in darkness, like men already dead. Hope and expectation of returning light might at first support them; but hope delayed through seventy-two weary hours would presently die out, and leave them to despair. The darkness would become more oppressive and intolerable the longer it continued; "felt" upon their bodies as a physical infliction, and "felt" even more in their souls in agonies of fear and apprehension; such a darkness as that which, in the book of Revelation, the fifth angel pours out upon the seat of the beast -- "Whose kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds" (Revelation 16:10,11). If there be any truth in the traditions of the Jews on this subject, there were yet greater alarms under this canopy of darkness, this palpable obscurity, than any which would arise out of the physical infliction. Darkness is a type of Satan's kingdom; and Satan had some liberty in Egypt to walk up and down upon the land, and to go to and fro in it. The Jewish Rabbis tell us that the devil and his angels were let loose during these three dreadful days; that they had a wider range and greater liberty than usual for working mischief. They describe these evil spirits going among the wretched people, glued to their scats as they were, with terror; frightening them with fearful apparitions; piercing their ears with hideous shrieks and groans; driving them almost to madness with the intensity of their fears; making their flesh creep, and the hair of their head to stand on end. Such a climax seems to be referred to by the Psalmist, "He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them" (Psalms 78:40). --Thomas S. Millington, in "Signs and Wonders in the Land of Ham", 1873.

Verse 28. -- And they rebelled not against his word. The plague of darkness and the rest of the plagues which God commanded; these as they were his servants, were not disobedient to him, they came at his word. Psalms 105:31,34. --John Gill.

Verse 28. -- They rebelled not against his word; as Jonah did, who, when he was sent to denounce God's judgments against Nineveh, went to Tarshish. Moses and Aaron were not moved, either with a foolish fear of Pharaoh's wrath, or a foolish pity of Egypt's misery, to relax or retard any of the plagues which God ordered them to inflict on the Egyptians; but stretched forth their hand to inflict them as God appointed. They that are instructed to execute judgment, will find their remissness construed a rebellion against God's word. --Matthew Henry.

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Bibliography Information
Spurgeon, Charles H. "Commentary on Psalms 105:28". "C.H. Spurgeons's The Treasury of David". <>. 1865-1885.