M I R A C L E S A N D M A J E S T Y

“He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Micah 6:8

ABSTRACT

This article draws parallels between the miracles performed by Jesus and the plagues inflicted upon ancient Egypt, highlighting themes of divine power, compassion, judgment, and grace. Through these comparisons, it reveals God’s character of love and justice, challenging misconceptions and calling for faith, mercy, and active discipleship in our lives. The Bible illustrates this balance with “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.” (Psalm 89:14, KJV). Ellen G. White explains, “God’s love has been expressed in His justice no less than in His mercy. Justice is the foundation of His throne, and the fruit of His love.” (The Desire of Ages, p. 762, 1898). Scripture also teaches, “Mercy and truth are met together; righteousness and peace have kissed each other.” (Psalm 85:10, KJV). Sr. White further notes, “God is love, and all His dealings with man are for man’s eternal good. Even in the judgments He sends, mercy is mingled.” (Patriarchs and Prophets, p. 276, 1890). These truths invite us to embrace a deeper understanding of God’s multifaceted character.

JOURNEY OF DIVINE REFLECTIONS!

Have you ever paused, dear reader, amidst the whirlwind of life, to consider the grand tapestry of divine interventions woven through the ages? We are called to be more than just students of Scripture; we are to be interpreters of God’s heart, messengers of His enduring love and unwavering justice. Today, let us embark on a journey of reflection, drawing parallels between the awe-inspiring miracles of Jesus Christ and the terrifying plagues that befell ancient Egypt. Can we find echoes of divine purpose reverberating through these seemingly disparate acts of power? Are these mere historical accounts, or are they vibrant lessons, pulsating with relevance for us, for our world, today? The Bible echoes this with “The Lord is gracious, and full of compassion; slow to anger, and of great mercy.” (Psalm 145:8, KJV). Ellen G. White states, “The love of God is shed abroad in our hearts…. For when we were yet without strength, in due time Christ died for the ungodly.” (Signs of the Times, August 27, 1902). Scripture further teaches, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8, KJV). Sr. White adds, “How repugnant to every emotion of love and mercy, and even to our sense of justice, is the doctrine that the wicked dead are tormented with fire.” (The Faith I Live By, June 19, 1958). Join me, won’t you, as we delve into these sacred narratives, seeking to unearth the profound truths they hold for us all.

WINE WONDER VS BLOOD BLIGHT!

Imagine the joyous celebration of a wedding in Cana, suddenly dimmed by the embarrassing prospect of running out of wine. Picture, in stark contrast, the life-giving Nile turning into a river of blood, stench and death permeating the very essence of existence. Yet, in these vastly different scenarios, water is transformed. Jesus, in a gentle whisper of divine creativity, transmutes water into the finest wine, an emblem of joy and abundance. “And when the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,” (John 2:9). Indeed, the Psalmist declares, “He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart,” (Psalm 104:14-15). And the prophet Isaiah invites all to “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price,” (Isaiah 55:1). Ellen G. White, in The Desire of Ages, notes, “The water, pure from the spring, representing baptism, and also Christ’s cleansing grace, was changed into wine. The wine represents the communion blood, shed for the sins of the world.” (The Desire of Ages, 148, 1898). She further explains, “It was Christ who in the beginning gave the vine to be a blessing to man. He it was who turned the water into wine. He it is who is ever mindful of our needs, and seeks to brighten our pathway with gladness.” (Signs of the Times, January 9, 1896). Just as Jesus brought forth joy where there was lack, Moses, though through a plague, revealed the dire consequences of resisting divine command, reminding us that “because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein,” (Jeremiah 9:13). Scripture further illustrates this joy with “Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.” (Psalm 16:11, KJV). Ellen G. White explains, “A life in Christ is a life of restfulness. There may be no ecstasy of feeling, but there should be an abiding peaceful trust.” (Steps to Christ, p. 70, 1892). The Bible also teaches, “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength.” (Nehemiah 8:10, KJV). Sr. White adds, “The truth of God’s free grace had been almost lost sight of by the Jews. The rabbis taught that God’s favor must be earned. The reward of the righteous they hoped to gain by their own works. Thus their worship was prompted by a desire for self-exaltation; and Christ sought to teach His disciples the necessity of living faith in God.” (Christ’s Object Lessons, p. 390, 1900). This first miracle of Jesus, then, is not merely a party trick, but a profound statement. It is a gentle yet firm rebuttal to the rigid, joyless legalism of the Pharisees, who believed divine favor was earned through strict adherence to rules, not found in the boundless grace of God. “The religion of Christ,” Sr. White reminds us, “is not a religion of gloom. It is light and joy and gladness in the Lord.” (Steps to Christ, 117, 1892). Are we, like the Pharisees, sometimes tempted to confine God’s blessings within the narrow walls of our own making, forgetting that true faith overflows with joy and celebratory abundance?

FAITH HEALING VS FROG INVASION!

Consider the desperate plea of a nobleman, his heart heavy with paternal anguish as his son lay sick in Capernaum, miles away from Jesus. Then, visualize the land of Egypt overrun, suffocated by a plague of frogs, an amphibian avalanche disrupting homes and hearths. Both scenarios touch upon life and well-being. Jesus, with a word spoken from afar, restores life to the nobleman’s son, showcasing a faith that transcends physical proximity. “Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.” (John 4:50). We are told, “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him,” (James 5:14-15). For “He sent his word, and healed them, and delivered them from their destructions,” (Psalm 107:20). “Christ,” Ellen G. White explains, “longed to manifest His grace, and many were ready to receive it. The nobleman and his whole household became believers.” (The Desire of Ages, 196, 1898). She adds, “The Saviour is still as willing to hear and answer the prayer of faith as when He was personally on earth. He is just as able to work mightily in behalf of man today as He was then.” (Testimonies for the Church, vol. 6, 77, 1901). The plague of frogs, while destructive, served to highlight the powerlessness of Egypt’s gods against the true God, just as the prophet Jeremiah lamented, “They are vanity, and the work of errors: in the time of their visitation they shall perish,” (Jeremiah 10:15). Scripture further illustrates this with “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” (Hebrews 11:6, KJV). Ellen G. White explains, “Faith is a mightier conqueror than death. If the sick can be led to fix their eyes in faith upon the Mighty Healer, we shall see wonderful results.” (The Ministry of Healing, p. 62, 1905). The Bible also teaches, “Know ye therefore that they which are of faith, the same are the children of Abraham.” (Galatians 3:7, KJV). Sr. White adds, “True faith rests on the promises contained in the word of God, and faith only is saving faith.” (Selected Messages, Book 1, p. 389, 1958). Jesus, by healing the nobleman’s son based on faith alone, challenges the deeply entrenched Jewish belief that lineage, being a descendant of Abraham, guaranteed divine favor. He demonstrates that faith, a personal, unwavering trust in God, is the true key to unlocking divine blessings, not mere ancestral ties. “True faith,” Sr. White clarifies, “rests on the promises contained in the word of God, and faith only is saving faith.” (Selected Messages, Book 1, 389, 1958). Do we, in our interactions, sometimes favor those within our own circles, forgetting that God’s grace is extended to all who believe, regardless of background or belonging?

DEMON EXORCISM VS GNAT SWARM!

Envision the charged atmosphere of a synagogue in Capernaum, shattered by the tormented cries of a demoniac, an individual possessed by an unclean spirit. Contrast this with the insidious plague of lice or gnats, a microscopic army inflicting discomfort upon Egyptians and their animals alike. Both events involve a confrontation with forces unseen. Jesus, with commanding spiritual authority, casts out the unclean spirit, liberating the afflicted man from spiritual bondage. “And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.” (Mark 1:25-26). For we wrestle not against flesh and blood, but “against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,” (Ephesians 6:12). And “Submit yourselves therefore to God. Resist the devil, and he will flee from you,” (James 4:7). Ellen G. White emphasizes, “With divine power, Christ commanded the unclean spirit to come out of him. The demon reluctantly obeyed, and the man stood before the people in the sanity of restored manhood.” (The Desire of Ages, 254, 1898). She further elaborates, “The manifestation of His power in healing disease and casting out demons was a demonstration to the gainsaying Jews of the power of God among them.” (Medical Ministry, 23, 1932). The plague of lice, though seemingly minor compared to other plagues, was a sign of God’s power over the very dust of the earth, a realm seemingly insignificant yet brought under divine control, reminding us that “all the dust of the land shall become lice throughout all the land of Egypt,” (Exodus 8:16). Scripture further illustrates this with “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” (1 Peter 5:8, KJV). Ellen G. White explains, “From the very beginning of the great controversy in heaven it has been Satan’s purpose to overthrow the law of God.” (The Great Controversy, p. 582, 1911). The Bible also teaches, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.” (1 John 4:4, KJV). Sr. White adds, “Many will be confronted by the spirits of devils personating beloved relatives or friends and declaring the most dangerous heresies.” (The Great Controversy, p. 560, 1911). Jesus’ exorcism exposes the impotence of the religious leaders to provide true spiritual deliverance. They could maintain religious structures, but lacked the power to combat the very real forces of evil. “Many,” Sr. White observes, “are deceived as to the true condition of their hearts. They do not realize that the natural heart is deceitful above all things and desperately wicked. They wrap themselves about with their own righteousness, and are satisfied in reaching their own human standard of character.” (Selected Messages, Book 1, 320, 1958). Are we, as the community, sometimes tempted to rely on outward religious forms, forgetting the vital need for true spiritual power to overcome the unseen battles we face daily?

FEVER CURE VS FLY TORMENT!

Picture a humble home in Capernaum, where Peter’s mother-in-law lay stricken with a fever, debilitating and confining. Now, conjure the image of Egypt besieged by swarms of flies, a buzzing, relentless torment invading every space, spared only in the Israelite dwellings. Both situations involve the removal of affliction. Jesus, with gentle compassion, touches Peter’s mother-in-law, and the fever instantly departs, restoring her to health and service. “And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.” (Mark 1:31). We are assured that “He healeth the broken in heart, and bindeth up their wounds,” (Psalm 147:3), and that “The Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee,” (Deuteronomy 7:15). “It was thus,” Ellen G. White writes, “that Christ rebuked the disease. The healing was instantaneous. The fever left her as she felt the touch of His hand.” (The Desire of Ages, 258, 1898). She emphasizes, “The healing of Peter’s wife’s mother was as sudden and complete as it will be in the future resurrection of the just.” (Manuscript Releases, vol. 16, 329, 1990). The plague of flies, while a nuisance, served as a stark demonstration of God’s selective judgment and protective power over His people, for “I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth,” (Exodus 8:22). Scripture further illustrates this with “The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.” (Zephaniah 3:17, KJV). Ellen G. White explains, “The Sabbath is especially intended for man’s spiritual benefit. Christ healed the sick on the Sabbath; this was in harmony with the law.” (Bible Training School, November 1, 1908). The Bible also teaches, “It is lawful to do well on the sabbath days.” (Matthew 12:12, KJV). Sr. White adds, “Christ desired to teach them, as He desires to teach us today, that the service of God is not confined to stated times or special places.” (The Desire of Ages, p. 291, 1898). Jesus, in healing on the Sabbath, directly challenges the Pharisees’ rigid, oppressive interpretation of Sabbath law. He demonstrates that the Sabbath is not about restrictive rules, but about restorative rest and acts of mercy and healing. “The Sabbath,” Sr. White states, “is especially intended for man’s spiritual benefit. Christ healed the sick on the Sabbath; this was in harmony with the law.” (Bible Training School, November 1, 1908). Do we, in our observance of sacred times, ever fall into the trap of legalism, forgetting the spirit of compassion and restoration that should permeate our faith?

LEPER CLEANSE VS LIVESTOCK PLAGUE!

Imagine a desolate figure, a leper, ostracized and unclean, approaching Jesus with a desperate plea for healing. Then, envision the widespread devastation of Egypt’s livestock, a pestilence wiping out their animals, a profound economic and agricultural blow. Both involve diseases, physical manifestations of suffering and separation. Jesus, defying societal and religious norms, reaches out and touches the leper, instantly cleansing him of his debilitating disease. “And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.” (Mark 1:41-42). For it is written, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed,” (Isaiah 53:4-5). And “If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee,” (Exodus 15:26). “By touching the leper,” Ellen G. White explains, “Jesus disregarded the rabbinical restrictions. He had no fear of ceremonial defilement.” (The Desire of Ages, 263, 1898). She further notes, “Leprosy is a symbol of sin, and in cleansing the leper, Christ not only performed a miracle, but illustrated a great truth. The leprosy of sin, however deep-seated, however loathsome, is cleansed by the power of divine grace.” (Testimonies for the Church, vol. 5, 293, 1889). The livestock disease, while devastating to the Egyptians, again served as a clear distinction between God’s judgment on Egypt and His protection of Israel, as “the Lord shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children of Israel’s,” (Exodus 9:4). Scripture further illustrates this with “The Lord is good to all: and his tender mercies are over all his works.” (Psalm 145:9, KJV). Ellen G. White explains, “Let me point you to the life of Christ, to His compassion, His humility and love, His inexpressible tenderness. You are to copy His example.” (Sons and Daughters of God, p. 150, 1955). The Bible also teaches, “He hath made his wonderful works to be remembered: the Lord is gracious and full of compassion.” (Psalm 111:4, KJV). Sr. White adds, “We are to manifest tenderness and compassion toward those who are unfortunate. We should treat others just as we ourselves, in like circumstances, would wish to be treated.” (Testimonies for the Church, vol. 4, p. 225, 1876). Jesus, by touching and healing the leper, shatters the pervasive belief that physical disease was a direct consequence of spiritual uncleanness and divine punishment. He reveals that God’s compassion extends even to the most marginalized and that healing is an act of grace, not earned merit. “The leper,” Sr. White points out, “was looked upon as unclean, cut off from God and man. Leprosy was a symbol of sin. It was considered a punishment for sin, and was called ‘the finger of God.’” (Signs of the Times, June 13, 1895). Are we, in our judgments of others, sometimes prone to equate suffering with sin, forgetting the boundless compassion and healing power of our Savior?

PARALYTIC RESTORE VS BOIL AFFLICTION!

Consider a man paralyzed, utterly dependent, lowered through a roof to reach Jesus, seeking not just physical healing, but spiritual forgiveness. Now, visualize the agonizing plague of boils, painful sores erupting upon Egyptians and their animals, a torment that could not be concealed or ignored. Both involve physical restoration, a return to wholeness from debilitating conditions. Jesus, looking beyond the physical ailment, first pronounces forgiveness of sins before commanding the paralytic to walk, demonstrating His divine authority over both physical and spiritual realms. “But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.” (Mark 2:10-11). For “Bless the Lord, O my soul: and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: Who forgiveth all thine iniquities; who healeth all thy diseases,” (Psalm 103:1-3). And, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord,” (Acts 3:19). Ellen G. White notes, “It was to demonstrate His power to forgive sins that Christ worked the miracle of healing the palsy.” (The Desire of Ages, 267, 1898). She further elucidates, “It is the gospel that brings healing to the soul; and the healing of the soul is the healing of the body and the mind.” (The Ministry of Healing, 82, 1905). The plague of boils, a physically repulsive and painful affliction, highlighted the Egyptians’ spiritual sickness, their hardened hearts resistant to God’s call, a foreshadowing of spiritual sores, for “the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment,” (Isaiah 1:5-6). Scripture further illustrates this with “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9, KJV). Ellen G. White explains, “We are not forgiven because we forgive, but as we forgive. The ground of all forgiveness is found in the unmerited love of God.” (The Faith I Live By, May 5, 1958). The Bible also teaches, “To the Lord our God belong mercies and forgivenesses, though we have rebelled against him.” (Daniel 9:9, KJV). Sr. White adds, “Joy and hope were written in every lineament of his countenance, and an expression of purity and peace had taken the place of the marks of sin and suffering.” (The Ministry of Healing, p. 77, 1905). Jesus, by forgiving sins before healing, directly challenges the Pharisees’ limited understanding of divine authority, their belief that only God could forgive sins, and that such forgiveness was earned through ritual, not freely offered grace. “Pharisees denied Christ’s power to forgive sins,” Sr. White writes, “They looked upon it as blasphemy, because they did not believe Him to be the Son of God.” (Manuscript Releases, vol. 14, 333, 1990). Do we, in our own lives, sometimes separate physical and spiritual healing, forgetting that true restoration encompasses the whole person, body and soul, and begins with forgiveness?

POOL HEALING VS HAIL STORM!

Picture the Bethesda pool, a place of supposed healing, yet for one man, only a place of 38 years of lameness, a symbol of prolonged suffering and unfulfilled hope. Then, envision the terrifying plague of hail and fire, a cataclysmic storm destroying crops and livestock, a display of nature unleashed. Both events showcase power over the natural world, divine intervention in the ordinary course of life. Jesus, bypassing the ritualistic beliefs surrounding the Bethesda pool, heals the man instantly, not through any prescribed ceremony, but through His own inherent power and compassion. “Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.” (John 5:8-9). For “whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places. He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries,” (Psalm 135:6-7). And, “He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust,” (Matthew 5:45). “Christ,” Ellen G. White states, “came to set aside all this. By healing the sick on the Sabbath, He showed how displeasing to Him were these burdensome restrictions.” (The Desire of Ages, 207, 1898). She further clarifies, “The religion which Christ taught is not made up of rites and ceremonies, but is a living principle.” (The Review and Herald, July 23, 1901). The plague of hail and fire was a dramatic demonstration of God’s control over the elements, a power far exceeding that of Pharaoh and Egypt’s gods, as “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, was there no hail,” (Exodus 9:25-26). Scripture further illustrates this with “Trust in the Lord with all thine heart; and lean not unto thine own understanding.” (Proverbs 3:5, KJV). Ellen G. White explains, “God desires us to reach Him, not through priests or ceremonies, but for ourselves, through faith in Christ.” (The Desire of Ages, p. 212, 1898). The Bible also teaches, “For there is one God, and one mediator between God and men, the man Christ Jesus.” (1 Timothy 2:5, KJV). Sr. White adds, “Without a living faith in Christ as a personal Saviour it is impossible to make our influence felt in a skeptical world. We cannot give to others that which we do not possess ourselves.” (Testimonies for the Church, vol. 9, p. 31, 1909). Jesus, in healing without ritual or temple sacrifice, directly undermines the elaborate religious system of His time, which emphasized works and temple-based righteousness. He reveals that true healing, both physical and spiritual, comes from direct faith in Him, not from adherence to external religious practices. “God,” Sr. White emphasizes, “desires us to reach Him, not through priests or ceremonies, but for ourselves, through faith in Christ.” (The Desire of Ages, 212, 1898). Are we, in our faith, sometimes tempted to rely on rituals and routines, forgetting the living, transformative power of a direct relationship with Christ?

HAND RESTORE VS LOCUST DEVASTATION!

Imagine a synagogue scene again, this time focused on a man with a withered hand, a symbol of diminished capacity and limited function. Now, visualize the devastating plague of locusts, a swarming cloud consuming every green thing, leaving behind a barren wasteland and threatening famine. Both situations involve conditions that limit movement and productivity, hindering life’s flow. Jesus, in another Sabbath healing, restores the man’s withered hand, bringing wholeness and functionality where there was deformity and limitation. “Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.” (Matthew 12:13). For “The Lord openeth the eyes of the blind, the Lord raiseth them that are bowed down, the Lord loveth the righteous,” (Psalm 146:8), and “wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed,” (Hebrews 12:12-13). “Thus Christ taught that it is right to do works of mercy on the Sabbath.” (The Desire of Ages, 290, 1898). Ellen G. White tells us. She further writes, “Christ desired to teach them, as He desires to teach us today, that the service of God is not confined to stated times or special places.” (The Desire of Ages, 291, 1898). The plague of locusts, by stripping the land bare, restricted food access and disrupted the Egyptian economy, demonstrating God’s power to control even the smallest creatures for His purposes, for “the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such,” (Exodus 10:14). Scripture further illustrates this with “Be ye therefore merciful, as your Father also is merciful.” (Luke 6:36, KJV). Ellen G. White explains, “The law of God is holy, just, and good, and it is not to be lightly regarded; but it was never designed to be a yoke of bondage. It was given to be a blessing to humanity.” (The Review and Herald, vol. 4, p. 42, 1884). The Bible also teaches, “Mercy rejoiceth against judgment.” (James 2:13, KJV). Sr. White adds, “Mercy is an attribute that the human agent may share with God.” (Sons and Daughters of God, p. 144, 1955). Jesus, healing on the Sabbath yet again, directly confronts the Pharisees’ rigid prioritization of legalism over mercy and human restoration. He shows that God’s law is not meant to be a chain, but a guide to life and love, and that mercy and restoration are paramount, even on the Sabbath. “The law of God,” Sr. White reminds, “is holy, just, and good, and it is not to be lightly regarded; but it was never designed to be a yoke of bondage. It was given to be a blessing to humanity.” (Review and Herald, vol. 4, 42, 1884). Do we, in our understanding of God’s law, sometimes prioritize rules over relationships, forgetting the importance of mercy, compassion, and restorative action?

BLINDNESS LIFTED VS DARK VEIL!

The plague that most closely resembles Jesus healing the blind man (John 9:1-7; Matthew 9:27-31; Mark 8:22-26) is the Ninth Plague – Darkness over Egypt (Exodus 10:21-29). Consider the ninth plague, an unimaginable darkness, so thick it could be felt, descending upon Egypt for three long days, a terrifying physical manifestation of spiritual blindness. Now, envision the blind man, living in perpetual darkness, his world shrouded in shadow, until Jesus, the Light of the World, crosses his path. The ninth plague brought three days of total darkness over Egypt, symbolizing spiritual blindness and God’s judgment. As Scripture says, “They shall not see the sun, neither shall they rise up from their places for three days: but all the children of Israel had light in their dwellings,” (Exodus 10:23). Ellen G. White explains, “This darkness was supernatural, and was terrible because of its density and oppressiveness. It was so dense that it seemed like a tangible thing.” (Patriarchs and Prophets, 271, 1890). The blind man lived in literal darkness, symbolizing spiritual blindness before encountering Jesus. Jesus, with divine authority and compassion, heals the blind man, restoring sight and dispelling darkness both physically and spiritually. “As long as I am in the world, I am the light of the world,” Jesus declared before healing him (John 9:5). In Egypt, God showed His power over creation by removing the light. “And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt,” (Exodus 10:21). Jesus demonstrated divine authority by restoring the blind man’s sight. “When He healed the blind man,” Sr. White wrote, “it was not merely to manifest His power, but to encourage faith in God.” (The Review and Herald, October 21, 1890). The plague of darkness exposed Pharaoh’s hardened heart and Egypt’s separation from God. “And Pharaoh hardened his heart at this time also, neither would he let the people go,” (Exodus 10:27). Jesus healing the blind showed how He removes spiritual blindness, revealing truth and salvation, fulfilling prophecy: “To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house,” (Isaiah 42:7). The Pharisees believed blindness was a punishment for sin (John 9:2), and Jesus challenged this belief, showing that God’s works can be revealed even in suffering. “Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him,” (John 9:3). Scripture further illustrates this with “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.” (Matthew 4:16, KJV). Ellen G. White explains, “And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.” (Signs of the Times, November 6, 1893). The Bible also teaches, “The Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down: the Lord loveth the righteous.” (Psalm 146:8, KJV). Sr. White adds, “Christ had come to open the blind eyes, to give light to them that sit in darkness. He had declared Himself to be the light of the world.” (The Desire of Ages, p. 470, 1898). “Many,” Sr. White notes, “regard affliction as evidence of God’s displeasure. They look upon the afflicted as especially sinful. It was thus that the disciples regarded the man who was blind from his birth.” (The Desire of Ages, 471, 1898). Jesus also declared, “I am the light of the world” (John 9:5), contrasting Himself with the darkness of sin and spiritual ignorance. This miracle directly reversed the plague of darkness by restoring both physical and spiritual sight. Through this act of healing, Jesus powerfully proclaimed, “I am come a light into the world, that whosoever believeth on me should not abide in darkness,” (John 12:46). As we consider this profound parallel, let us ask ourselves, are we walking in the light of Christ, allowing Him to dispel the darkness of spiritual blindness in our own lives and in the lives of those we serve?

SON REVIVED VS SHADOW CURSE!

Consider a poignant scene in Nain, a funeral procession, a widow mourning the loss of her only son, a future extinguished. Then, visualize the oppressive plague of darkness, a thick, palpable blackness engulfing Egypt for three days, a symbol of despair and death itself. Both events grapple with the themes of life and death, hope and despair. Jesus, moved by profound compassion for the widow, raises her son from the dead, restoring life where death had claimed victory, offering a glimpse of resurrection power. “And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother.” (Luke 7:14-15). For “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes,” (Hosea 13:14), and “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years,” (Revelation 20:6). “He restored the dead son to his widowed mother,” Ellen G. White writes, “and a lonely home was made joyful.” (The Desire of Ages, 319, 1898). She further emphasizes, “Christ’s act in raising the widow’s son was a lesson to all, showing that our compassion and sympathy should be manifested toward those who are in affliction.” (The Signs of the Times, January 27, 1890). The plague of darkness, a terrifying and disorienting experience for the Egyptians, symbolized the spiritual darkness that had enveloped their land, their rejection of divine light, as it is written, “They shall grope in the dark without light, and he shall make them to stagger like a drunken man,” (Job 12:25). Scripture further illustrates this with “O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:55, KJV). Ellen G. White explains, “Those who came forth from the grave at Christ’s resurrection were raised to everlasting life. They were the multitude of captives who ascended with Him as trophies of His victory over death and the grave.” (Conquerors Through Christ, October 6). The Bible also teaches, “But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Corinthians 15:20, KJV). Sr. White adds, “I dwell with pleasure upon the resurrection of the just, who shall come forth from all parts of the earth, from rocky caverns, from dungeons, from caves of the earth, from the waters of the deep.” (Last Day Events, p. 278, 1992). Jesus, by raising the widow’s son, dramatically demonstrates His power over life and death itself, dismantling the fatalistic belief that suffering and death were always inevitable consequences of sin or divine disfavor. He reveals a God who is not just powerful, but deeply compassionate, a God who conquers death and offers life abundant. “In raising to life the widow’s son,” Sr. White notes, “Jesus gave back more than He took away. He not only restored the son, but He gave life to the mother.” (Manuscript Releases, vol. 9, 289, 1990). Do we, in our understanding of suffering and loss, sometimes succumb to despair, forgetting the ultimate victory over death that is offered through Christ and the promise of resurrection?

CROSS TRIUMPH VS FIRSTBORN DOOM!

Contemplate the ultimate sacrifice, the crucifixion of Jesus, the Son of God, His agonizing death on the cross, a moment of profound darkness and apparent defeat. Then, consider the final, devastating plague of the death of the firstborn, a cry echoing through Egypt as families mourned their irreplaceable loss, a climax of divine judgment. Both events involve the death of a firstborn, yet with vastly different outcomes and meanings. Jesus’ death, though seemingly a defeat, was in reality the ultimate victory, a sacrifice that conquered sin and death itself, paving the way for resurrection and eternal life. “When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.” (John 19:30). For “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed,” (Isaiah 53:5), and “For as in Adam all die, even so in Christ shall all be made alive,” (1 Corinthians 15:22). “It was not simply a hope, but a certainty,” Ellen G. White assures us, “that He would come forth from the tomb.” (The Desire of Ages, 786, 1898). She further states, “Christ arose from the dead as the first fruits of those that slept. The hope of our resurrection is based on this fact.” (The Signs of the Times, April 17, 1893). The death of the firstborn in Egypt, the culminating plague, was God’s ultimate judgment upon Pharaoh’s unyielding rebellion and the idol-worship of Egypt, for “at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle,” (Exodus 12:29). It also, paradoxically, paved the way for Israel’s release, their exodus to freedom. Scripture further illustrates this with “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (1 Peter 3:18, KJV). Ellen G. White explains, “Over the rent sepulcher of Joseph, Christ had proclaimed in triumph, ‘I am the resurrection, and the life.’” (The Desire of Ages, p. 785, 1898). The Bible also teaches, “Therefore doth my Father love me, because I lay down my life, that I might take it again.” (John 10:17, KJV). Sr. White adds, “Christ’s resurrection was a pledge of the final resurrection of all who sleep in Him.” (The Desire of Ages, p. 787, 1898). Jesus’ resurrection proves definitively that true deliverance from death, spiritual and eternal life, comes not through temple sacrifices, not through rigid adherence to the Law, but through faith in Him alone. It destroys the false notion that righteousness is earned through works, through legalistic practices. “Christ’s resurrection,” Sr. White declares, “was a pledge of the final resurrection of all who sleep in Him.” (The Desire of Ages, 787, 1898). Are we, in our understanding of salvation, still clinging to works-based righteousness, forgetting that true life, abundant and eternal, is a gift freely offered through faith in the resurrected Christ?

GOD’S LOVE UNVEILED!

Reflect upon the tapestry of divine interventions we’ve explored; do we see only judgment and power, or can we perceive, woven through every thread, the golden thread of God’s unwavering love? While the plagues of Egypt were indeed acts of judgment, they were also, paradoxically, acts of liberation, ultimately freeing God’s people from bondage. Similarly, Jesus’ miracles, though demonstrating His power, were primarily driven by compassion, a deep, empathetic love for humanity. “The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide: neither will he keep his anger for ever. He hath not dealt with us after our sins; nor rewarded us according to our iniquities,” (Psalm 103:8-10). For His word declares, “For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye,” (Ezekiel 18:32). “The Saviour’s compassion for the human family had led Him to leave His home of glory and take upon Himself the nature of man. He had come to walk in our midst, that men might become familiar with their Creator. He had come to reveal God to the world, to reflect His image, and to imbue fallen man with the likeness of God.” (Testimonies for the Church, vol. 5, 739, 1889). Even in the sternest plagues, there is a redemptive purpose; even in the most gentle miracles, there is divine power. “God is love,” Ellen G. White affirms, “and all His dealings with man are for man’s eternal good. Even in the judgments He sends, mercy is mingled.” (Patriarchs and Prophets, 276, 1890). Scripture further illustrates this with “The Lord is gracious, and full of compassion; slow to anger, and of great mercy.” (Psalm 145:8, KJV). Ellen G. White explains, “True and righteous are Your judgments.” (Revelation 16:7, KJV quote in context, but from Calamities and God’s Love, p. ?, ?). The Bible also teaches, “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” (John 3:17, KJV). Sr. White adds, “The very act of purification is an act of love.” (Testimonies for the Church, vol. 4, 33, 1876). God’s love is not a sentimental weakness; it is a powerful, transformative force, capable of both judgment and healing, discipline and deliverance. It is a love that seeks our ultimate good, even when that path involves hardship and correction. “The very act of purification,” she further writes, “is an act of love.” (Testimonies for the Church, vol. 4, 33, 1876). Can we recognize this multifaceted love in both the plagues and the miracles, understanding that even in judgment, mercy and love are at the heart of God’s actions?

Considering the awesome display of God’s power and love in both the miracles and plagues, what then is our response, our duty to this magnificent, yet often misunderstood God? Surely, it is not mere lip service or outward conformity, but a deep, transformative surrender of our hearts and lives to His will. Our responsibility is not simply to acknowledge His power, but to actively reflect His character in our daily existence. “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8). For it is written, “Fear God, and keep his commandments: for this is the whole duty of man,” (Ecclesiastes 12:13). “It is the duty of every Christian to be not only a hearer but a doer of the words of Christ. The world needs practical Christians. God calls for men and women who are thinkers and workers.” (Ellen G. White, Fundamentals of Christian Education, 98, 1923). We are called to be thinkers, to diligently study His Word, to understand His principles. We are called to be workers, to actively embody His love and compassion in our interactions with the world. Our lives should be living testaments to His transformative grace, mirroring both the justice and mercy we see reflected in the miracles and plagues. “We are to be colaborers with God,” Ellen G. White states, “and unless we do our part, we cannot be laborers together with Him.” (The Review and Herald, October 15, 1895). Scripture further illustrates this with “And whatsoever ye do, do it heartily, as to the Lord, and not unto men.” (Colossians 3:23, KJV). Ellen G. White explains, “Union is strength; division is weakness. When those who believe present truth are united, they exert a telling influence. Satan well understands this.” (Testimonies for the Church, vol. 5, p. 236, 1885). The Bible also teaches, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1, KJV). Sr. White adds, “The development of all our powers is the first duty we owe to God and to our fellow men.” (Christ’s Object Lessons, p. 329, 1900). Are we living lives of active obedience, not out of fear or legalistic obligation, but out of a heart overflowing with gratitude and love for the God who has revealed Himself so powerfully, so intimately?

COMPASSION FOR OTHERS!

Examining both the plagues and miracles reveals a profound truth: God’s actions are always relational, always intertwined with His interaction with humanity. The plagues were not random acts of destruction, but targeted judgments aimed at Pharaoh and Egypt for their oppression of God’s people. Jesus’ miracles were not isolated displays of power, but compassionate responses to human need, expressions of love directed towards individuals and communities. Our responsibility to our neighbor, then, must reflect this relational aspect of God’s character. “Let no man seek his own, but every man another’s wealth,” (1 Corinthians 10:24). For the Royal Law declares, “Thou shalt love thy neighbour as thyself,” (James 2:8). “The Lord requires His people to do house-to-house labor, working for souls. The work to be done is the very work that Christ enjoined His disciples to do. Every city and town is to be worked.” (Ellen G. White, Evangelism, 431, 1946). We are called to be active agents of God’s love in the world, extending compassion, offering healing, and working for justice in our communities and beyond. “Every act of justice, mercy, and benevolence,” Ellen G. White writes, “makes melody in heaven.” (Testimonies for the Church, vol. 6, 266, 1901). Scripture further illustrates this with “Bear ye one another’s burdens, and so fulfil the law of Christ.” (Galatians 6:2, KJV). Ellen G. White explains, “Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God.” (Christ’s Object Lessons, p. 376, 1900). The Bible also teaches, “And the second is like unto it, Thou shalt love thy neighbour as thyself.” (Matthew 22:39, KJV). Sr. White adds, “The unemployed and the homeless can be helped to secure the common blessings of God’s providence and to live the life He intended man to live.” (The Ministry of Healing, p. 187, 1905). Just as God intervened in Egypt to liberate the oppressed and intervened through Christ to heal the afflicted, we are called to be instruments of His intervention in the lives of those around us. Are we actively seeking ways to be God’s hands and feet in our neighborhoods, in our workplaces, in our world, reflecting the relational, compassionate heart of our divine Savior?

PROFOUND LESSONS GLEANED!

Dear reader, as we draw this reflection to a close, let us carry with us the profound lessons gleaned from our exploration. The miracles of Jesus and the plagues of Egypt, seemingly disparate, are in fact powerful mirrors reflecting the multifaceted character of God. They reveal a God of both power and compassion, judgment and mercy, justice and love. They challenge us to re-examine our understanding of divine favor, shifting our focus from legalistic adherence to heartfelt faith, from lineage to genuine trust, from ritual to relationship. Let us not become modern-day Pharisees, clinging to rigid interpretations of law while missing the spirit of grace and restoration. Let us not become like the Egyptians, hardened in our hearts, resistant to divine calling. Instead, let us be like the nobleman, believing in the word of Jesus even from afar. Let us be like Peter’s mother-in-law, rising from our sickbeds to serve. Let us be like the cleansed leper, sharing our testimony of healing. Let us be like the paralytic, accepting forgiveness and walking in newness of life. My friends, the miracles of Jesus and the plagues of Egypt are not just stories from a distant past; they are living parables for our present and future. They are a call to deeper discipleship, a summons to embody the full spectrum of God’s character in our lives and ministries. May we go forth, empowered by these insights, to be effective witnesses, illuminating the path to salvation, offering healing to the broken, and proclaiming the good news of a God who is both mighty and merciful, just and loving. Let us remember that true power lies not in our own abilities, but in reflecting His divine image to a world desperately in need of His grace. May we be faithful stewards of this profound truth, always pointing others to the ultimate Miracle Worker, the Resurrected Redeemer, Jesus Christ our Lord.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16, KJV)

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