At length, after Pharaoh had repeatedly abused the gracious respites and warnings vouchsafed to him and his servants, a sorer set of plagues, affecting themselves, began to be inflicted; and Moses now, for the first time, appears as the executioner of divine vengeance; for in the presence of Pharaoh, by the divine command, he sprinkled ashes of the furnace 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 boil, which affected them and all the Egyptians, Exod. ix, 8–11. This was a very significant plague: the furnace from which the ashes were taken aptly represented the iron furnace” of Egyptian bondage, Deut. iv, 20, and the scattering of the ashes in the air might have referred to the usage of the Egyptians in their Typhonian sacrifices of human victims; while it converted another of the elements, and of their gods, the air, or ether, into an instrument of their chastisement. And now the Lord,” for the first time, hardened the heart of Pharaoh,” after he had so repeatedly hardened it himself, and he hearkened not unto them, as the Lord had foretold unto Moses,” Exod. ix, 12. Though Pharaoh probably felt, the scourge of the boil, as well as his people, it did not soften nor humble his heart; and when he wilfully and obstinately turned away from the light, and shut his eyes against the luminous evidences vouchsafed to him of the supremacy of the God of the Hebrews, and had twice broken his promise when he was indulged with a respite, and dealt deceitfully, he became a just object of punishment; and God now began to increase the hardness or obduracy of his heart. And such is the usual and the righteous course of his providence; when nations or individuals despise the warnings of Heaven, abuse their best gifts, and resist the means of grace, God then delivers them over to a reprobate” or undiscerning mind, to work all uncleanness with greediness,” Rom. i, 28.
In the tremendous plague of hail, the united elements of air, water, and fire, were employed to terrify and punish the Egyptians by their principal divinities. This plague was formally announced to Pharaoh and his people: I will at this season 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 could stretch out my hand, and smite thee and thy people with pestilence,” or destroy thee at once, like thy cattle with the murrain, and thou shouldest be cut off from the earth; but, in truth, for this cause have I sustained thee, that I might manifest in thee my power, and that my name might be declared throughout the whole earth,” Exod. ix, 13–16. This rendering of the passage is more conformable to the context, the Chaldee paraphrase, and to Philo, than the received translation, For now I will stretch out my hand, that I may smite thee and thy people with pestilence;” for surely Pharaoh and his people were not smitten with pestilence; and they were preserved” or kept from immediate destruction, according to the Septuagint, διετηρήθης, to manifest the divine power,” by the number and variety of their plagues. Still, however, in the midst of judgment, God remembered mercy; he gave a gracious warning to the Egyptians, to avoid, if they chose, the threatened calamity: Send, therefore, now, and gather thy cattle, and all that thou hast in the field; every man and beast that shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.” And this warning had some effect: 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,” Exod. ix, 17–21. But it may be asked, If all the cattle of the Egyptians were destroyed by the foregoing plague of murrain, as asserted Exod. ix, 6, how came there to be any cattle left? Surely the Egyptians might have recruited their stock from the land of Goshen, where not one of the cattle of the Israelites died.” And this justifies the supposition, that there was some respite, or interval, between the several plagues, and confirms the conjecture of the duration of the whole, about a quarter of a year. And that the warning, in this case, was respected by many of the Egyptians, we may infer from the number of chariots and horsemen that went in pursuit of the Israelites afterward. This was foretold to be a very grievous hail, such as had not been in Egypt since the foundation thereof: and the Lord sent thunder and hail, and the fire ran along the ground; 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, there was no hail.” 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: entreat the Lord,” for it is enough, that there might be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.” But when there was respite, Pharaoh sinned yet more, and hardened his heart, he and his servants; neither would he let the people go,” Exod. ix, 27–35. In this instance, there is a remarkable suspension of the judicial infatuation. Pharaoh had humbled himself, and acknowledged his own and his people’s guilt, and the justice of the divine plague: the Lord, therefore, forbore this time to harden his heart. But he abused the long sufferance of God, and this additional respite; he sinned yet more, because he now sinned wilfully, after he had received information of the truth; he relapsed, and hardened his own heart a seventh time. He became, therefore, a vessel of wrath, fitted to destruction,” Heb. x, 26; Rom. ix, 22.
The design of the eighth and the ensuing plagues, was to confirm the faith of the Israelites: “That thou mayest tell in the ears of thy son, and of thy son’s son, what I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the Lord.” This plague of locusts, inflicted on the now devoted Egyptians and their king, completed the havoc begun by the hail; by this the wheat and rye were destroyed, and every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any verdure in the trees, nor in the herbs of the field, throughout the land of Egypt. Very grievous were they; before them were no such locusts as they, neither after them shall there be such,” Exod. x, 3–15.
The awful plague of darkness over all the land of Egypt, for three days, a thick darkness which might be felt,” in the emphatic language of Scripture, was inflicted on the Egyptians, and their chief god, the sun; and was, indeed, a most significant sign of the divine displeasure, and of that mental darkness under which they now laboured. Their consternation thereat is strongly represented by their total inaction; neither rose any from his place for three days, petrified, as they were, with horror. They were also scared with strange apparitions and visions, while a heavy night was spread over them, an image of that darkness which should afterward receive them. But yet, they were unto themselves more grievous than that darkness,” Wisdom xvii, 3–21; Psalm lxxviii, 49. This terrific and horrible plague compelled Pharaoh to relax; he offered to let the men and their families go; but he wished to keep the flocks and herds as security for their return; but Moses peremptorily declared, that not a hoof should be left behind. Again “the Lord hardened Pharaoh’s heart, so that he would not let them go,” Exod. x, 21–27. 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” ultimately “hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land,” Exod. xi, 9, 10. This passage forms the conclusion to the nine plagues, and should properly follow the preceding; for the result of the tenth and last plague was foretold, that Pharaoh should not only let them go, but surely thrust them out altogether, Exod. xi, 1.
The tenth plague was announced to Pharaoh with much solemnity: Thus saith the Lord, About midnight will I go out into the midst of Egypt, and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even to the first-born of the maid-servant that is behind the mill; and all the first-born of cattle. And there shall be a great cry throughout the land of Egypt, such as there was none like it, nor shall be 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 make a difference between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow themselves unto me, saying, Get thee out, and all the people that follow thee. And after that I will go out,” Exod. xi, 4–8. Such a threat, delivered in so high a tone, both in the name of the God of Israel and of Moses, did not fail to exasperate the infatuated Pharaoh, and he said, Get thee from me; take heed to thyself; see my face no more: for in the day thou seest my face thou shalt die. And Moses said, Be it so as thou hast spoken; I will see thy face again no more. And he went out from Pharaoh in great anger,” Exod. x, 28, 29; xi, 8. And at midnight the Lord smote all the first-born in the land of Egypt; and there was a great cry in Egypt, for there was not a house in which there was not one dead,” Exod. xii, 1–30. This last tremendous judgment is described with much sublimity in the book of Wisdom, xviii, 14–18.
For when all things were wrapt in still silence,
And night, in her proper speed, holding her mid course,
Thy all powerful oracle leapt down from heaven,
Out of the royal throne, a fierce warrior,
Into the midst of the land of destruction,