It has been observed, concerning the miracles of Jesus, that not one of them was creative, and that, whenever it was possible, He wrought by the use of material naturally provided. The waterpots should be filled; the five barley-loaves should be sought out; the nets should be let down for a draught; and the blind man should have his eyes anointed, and go wash in the Pool of Siloam.
And it is easily seen that such miracles were a more natural expression of His errand, which was to repair and purify the existing system of things, and to remove our moral disease and dearth, than any exercise of creative power would have been, however it might have dazzled the spectators.
Now, the same remark applies to the miracles of Moses, to the coming of God in judgment, as to His revelation of Himself in grace; and therefore we need not be surprised to hear that natural phenomena are not unknown which offer a sort of dim hint or foreshadowing of the terrible ten plagues. Either cryptogamic vegetation or the earth borne down from upper Africa is still seen to redden the river, usually dark, but not so as to destroy the fish. Frogs and vermin and stinging insects are the pest of modern travellers. Cattle plagues make ravage there, and hideous diseases of the skin are still as common as when the Lord promised to reward the obedience of Israel to sanitary law by putting upon them none of “the evil diseases of Egypt” which they knew (Deut. vii. 15).[11] The locust is still dreaded. But some of the other visitations were more direful because not only their intensity but even their existence was almost unprecedented: hail in Egypt was only not quite unknown; and such veiling of the sun as occurs for a few minutes during the storms of sand in the desert ought scarcely to be quoted as even a suggestion of the prolonged horror of the ninth plague.
Now, this accords exactly with the moral effect which was to be produced. The rescued people were not to think of God as one who strikes down into nature from outside, with strange and unwonted powers, superseding utterly its familiar forces. They were to think of Him as the Author of all; and of the common troubles of mortality as being indeed the effects of sin, yet ever controlled and governed by Him, let loose at His will, and capable of mounting to unimagined heights if His restraints be removed from them. By the east wind He brought the locusts, and removed them by the south-west wind. By a storm He divided the sea. The common things of life are in His hands, often for tremendous results. And this is one of the chief lessons of the narrative for us. Let the mind range over the list of the nine which stop short of absolute destruction, and reflect upon the vital importance of immunities for which we are scarcely grateful.
The purity of water is now felt to be among the foremost necessities of life. It is one which asks nothing from us except to refrain from polluting what comes from heaven so limpid. And yet we are half satisfied to go on habitually inflicting on ourselves a plague more foul and noxious than any occasional turning of our rivers into blood. The two plagues which dealt with minute forms of life may well remind us of the vast part which we are now aware that the smallest organisms play in the economy of life, as the agents of the Creator. Who gives thanks aright for the cheap blessing of the unstained light of heaven?
But we are insensible to the every-day teaching of this narrative: we turn our rivers into fluid poison; we spread all around us deleterious influences, which breed by minute forms of parasitical life the germs of cruel disease; we load the atmosphere with fumes which slay our cattle with periodical distempers, and are deadlier to vegetation than the hail-storm or the locust; we charge it with carbon so dense that multitudes have forgotten that the sky is blue, and on our Metropolis comes down at frequent intervals the darkness of the ninth plague, and all the time we fail to see that God, Who enacts and enforces every law of nature, does really plague us whenever these outraged laws avenge themselves. The miraculous use of nature in special emergencies is such as to show the Hand which regularly wields its powers.
At the same time there is no more excuse for the rationalism which would reduce the calamities of Egypt to a coincidence, than for explaining away the manna which fed a nation during its wanderings by the drug which is gathered, in scanty morsels, upon the acacia tree. The awful severity of the judgments, the series which they formed, their advent and removal at the menace and the prayer of Moses, are considerations which make such a theory absurd. The older scepticism, which supposed Moses to have taken advantage of some epidemic, to have learned in the wilderness the fords of the Red Sea,[12] to have discovered water, when the caravan was perishing of thirst, by his knowledge of the habits of wild beasts, and finally to have dazzled the nation at Horeb with some kind of fireworks, is itself almost a miracle in its violation of the laws of mind. The concurrence of countless favourable accidents and strange resources of leadership is like the chance arrangement of a printer’s type to make a poem.
There is a common notion that the ten plagues followed each other with breathless speed, and were completed within a few weeks. But nothing in the narrative asserts or even hints this, and what we do know is in the opposite direction. The seventh plague was wrought in February, for the barley was in the ear and the flax in blossom (ix. 31); and the feast of passover was kept on the fourteenth day of the month Abib, so that the destruction of the firstborn was in the middle of April, and there was an interval of about two months between the last four plagues. Now, the same interval throughout would bring back the first plague to September or October. But the natural discoloration of the river, mentioned above, is in the middle of the year, when the river begins to rise; and this, it may possibly be inferred, is the natural period at which to fix the first plague. They would then range over a period of about nine months. During the interval between them, the promises and treacheries of the king excited alternate hope and rage in Israel; the scribes of their own race (once the vassals of their tyrants, but already estranged by their own oppression) began to take rank as officers among the Jews, and to exhibit the rudimentary promise of national order and government; and the growing fears of their enemies fostered that triumphant sense of mastery, out of which national hope and pride are born. When the time came for their departure, it was possible to transmit orders throughout all their tribes, and they came out of Egypt by their armies, which would have been utterly impossible a few months before. It was with them, as it is with every man that breathes: the delay of God’s grace was itself a grace; and the slowly ripening fruit grew mellower than if it had been forced into a speedier maturity.