Dead Men Tell Tales

by Harry Rimmer

To show the truth of this matter, we can indeed study these ten plagues in the light of modern science. Not by the flickering rays of the lamp of human speculation can understanding be achieved. Only in the full illumination of the sunshine of historical fact can the truth be discerned. So, we will turn to the great and truly modern science of archeology to study the Ten Plagues of Egypt, and see what the truth of the matter really is.

In the first place, thanks to the vast amount of research in the archeology of Egypt, we now know that these ten plagues were a contest between the Lord God of the Israelites, and the pantheon of Egypt.

The genesis of the contest is given in Exodus 3:18. Here Moses is instructed by God to ask Pharaoh for a three-day furlough for the entire company of the Twelve Tribes, that they might go three days’ journey into the wilderness, and sacrifice to Jehovah. This initial request was to be the first step in a campaign that would result in the redemption of Israel from their long bondage, and the apparently reasonable request was made with the certainty that it would be refused. Indeed, the request was such that Pharaoh could not grant it!

As we shall later see, the Egyptians were the most polytheistic nation that ever lived. In their pantheon of deities there were more than twenty-two hundred gods and goddesses, and each of them had a particular theophany. That is to say, these gods and goddesses had certain animals that were sacred to them, and in which animal form the particular god or goddess occasionally manifested a personal presence. So very often the deities of Egypt are depicted in stone and painting as having a human body, but an animal head. Thus Thoth might be seen with the head of an ibis, while Hathor sometimes has a human head, but more often she is portrayed with the head of a cow.

So there was no animal that the Hebrews could sacrifice to their God, Jehovah, that would not be sacred to some Egyptian deity. This sacrifice would constitute blasphemy in the eyes of the Egyptian masters, and trouble would eventuate immediately! Indeed, when Pharaoh, worn out by the troubles brought upon him by the plagues, suggested to Moses that the people sacrifice to Jehovah without going to the wilderness, Moses simply replied in the language that is recorded in Exodus 8:26:

“What shall we sacrifice, that will not be an abomination in the eyes of the Egyptians? Will they not stone the people if they sacrifice in the land?”

The justice of the reply was so self-apparent that the ruler did not press his suggestion, as the text shows. Thus God forced the issue and provoked the conflict that not only freed His people from slavery and eventually established them in the land that He had promised them through Abraham, but also showed His supremacy over the gods of Egypt. Even more than that, in the resultant series of events, the Lord God brought such glory to His own Name, and showed such omnipotence that the world has never forgotten this drama, even to our own day and time. Witness the very article that is the subject of this present comment!

The clear statement of God’s attitude toward the conflict is seen in Exodus 4:23, 24. The figure of speech used there is a divine choice, therefore we use it just as God Himself expressed His own mind to Moses. The “first-born” was the chief object of interest in every Egyptian household, for two reasons. The law of primogeniture ruled in that day and land, even as it does in England and other countries today. Also, the first-born of every species, animal or human, was dedicated to the gods, and was a sacred object, in a very strong sense of that word. So later, we hear the law of Israel as set forth by God, that the first-born of man or beast in the land is to be sacred to Jehovah: not to the gods of Egypt.

Now then, as Moses was sent to Pharaoh, to carry the demands of God for the release of the people, he was instructed to tell the ruler that Israel was, in God’s sight, as prized and beloved a group as the “first-born” was in an Egyptian household. In a figure of speech that Egypt as a whole could most clearly grasp, God said: “Israel is My son, My first-born: And I have said unto thee, Let my son go that he may serve me; and thou hast refused to let him go; behold, I will slay thy son, thy first-born.”

With this introduction, we can see clearly the genesis of the conflict. It is most clearly stated in Exodus 5:1-3. When Moses said to Pharaoh, “Thus saith Jehovah, the God of Israel, Let my people go, that they may hold a feast unto Me in the wilderness:” the ruler of the land said, in just so many words, “Who is Jehovah? I never heard of him!” Not only did the mighty king reject the word and the commands of God, but he also denied Him in no uncertain terms. This upstart Jehovah, who was He to give orders to Pharaoh the mighty? He was the god of an humbled and captive people, therefore the king reasoned that his own gods must be far mightier! So the proud and haughty monarch said, “I’ll stick by the gods of Egypt; I know not this Jehovah, and I will not obey His words.”