Exo 10:1 And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
Hardened his heart - God suffered his natural obstinacy to prevail, that he might have farther opportunities of showing forth his eternal power and Godhead. God strengthened Moses' faith, by telling him that the hardening of Pharaoh and his servants was decreed by Him, that these signs might be done among them, and that
that I might shew these my signs before him - which had been shown already, and others that were to be done. Sinners even of the worst description are to be admonished even though there may be little hope of amendment, and hence those striking miracles that carried so clear and conclusive demonstration of the being and character of the true God were performed in lengthened series before Pharaoh to leave him without excuse when judgment should be finally executed. These plagues are standing monuments of the greatness of God and the sinfulness of sin; and standing monitors to the children of men in all ages, not to provoke the Lord to jealousy, nor to strive with their Maker.
Exo 10:2 And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.
That thou mayest tell in the ears of thy son - That the miracles wrought at this time might be a record for the instruction of the latest posterity, that Jehovah alone, the God of the Hebrews, was the sole Maker, Governor, and Supporter of the heavens and the earth. Thus we find God so did his marvelous works, that they might be had in everlasting remembrance. It was not to crush the poor worm, Pharaoh, that he wrought such mighty wonders, but to convince his enemies, to the end of the world, that no cunning or power can prevail against him; and to show his followers that whosoever trusted in him should never be confounded.
That thou mayest tell in the ears of thy son - There was a further and higher reason for the infliction of those awful judgments, namely, that the knowledge of them there, and the permanent record of them still, might furnish a salutary and impressive lesson down to the latest ages. Worldly historians might have described them as extraordinary occurrences that marked this era of Moses in ancient
Exo 10:3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
How long wilt thou refuse to humble thyself before me? - It is justly expected from the greatest of men, that they humble themselves before the great God, and it is at their peril if they refuse to do it. Those that will not humble themselves, God will humble. As Pharaoh had acknowledged, when the previous plague was sent, that Jehovah was righteous, his crime was placed still more strongly before him: “How long wilt thou refuse to humble thyself before Me?”
Exo 10:4 Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
Tomorrow will I bring the locusts - No less than nine names are given to the locust in the Bible, of which the word used here is the most common arbeh; it signifies “multitudinous,” and whenever it occurs reference is made to its terrible devastations.
Exo 10:5 And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
They will cover the face of the earth - It was in the swarms that actually hid the ground that the fearful character of the plague consisted, as the swarms of locusts consume everything green. This expression, literally “they will cover the eye of the earth” which is peculiar to the Pentateuch, and only occurs again in Exo_10:15 and Num_22:5, Num_22:11. To substitute the rendering “surface” for the “eye,” is to destroy the real meaning of the figure; “face” is better. Face is used in most translations. The word “face” is Strong’s H5869 ayin, a feminine noun meaning an eye, a spring, a fountain. This Hebrew word is used to refer to either an aperture or a source. It is used to signify the physical organ of sight (Pro_20:12); the providential oversight of the Lord (Psa_33:18); and a water well (Gen_16:7; Exo_15:27). By extension, it refers to being in the presence of another (Jer_32:12); the visible surface of the earth (Num_22:5) as it is also used here.
Shall eat every tree - Not only the leaves, but the branches and even the wood were attacked and devoured. The Egyptians were passionately fond of trees.
They will cover the face of the earth - Or, "cover the eye of the earth"; either the appearance and color of the earth, so as they could not be discerned for the multitude of the locusts on it; so the word is used in Num_11:7 or the eye of man looking upon the earth, which would not be able to see it, because the locusts would be between his eye and the earth. The Targum of Onkelos is,"and shall cover the eye of the sun of the earth,''so that its rays shall not reach the earth; and so one scholar interprets it of the sun, which is the light of the earth, when it casts forth its rays, as the eye upon the object that is seen; and the meaning is, that the locusts should be so thick between the heavens and the earth, that the eye of the earth, which is the sun, could not see or cast its rays upon it, as in Exo_10:15.
Exo 10:6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
Fill thy houses - The terraces, courts, and even the inner apartments are said to be filled in a moment by a locust storm.
nor thy fathers' fathers, have seen - for size, for numbers, and for the mischief they should do; for though they have sometimes appeared in great numbers, and have covered a large spot of ground where they have settled, and devoured all green things, yet never as to cover a whole country at once, and so large an one as
and he turned himself, and went out from Pharaoh – In eastern countries, when someone left the ruler, they backed away, keeping their face towards the ruler (even if bowed and looking at the floor). If Moses in fact turned away from the Pharaoh, it was a sure sign of disrespect to Pharaoh. In this context though, it is likely, based on the meaning of the Hebrew (to turn towards as well as to turn away from), that Moses turned his face towards Pharaoh in the manner prescribed by Egyptian court.
Exo 10:7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that
And Pharaoh's servants said to him - His courtiers and counsellors, such of them as were not so hardened as others, or however now began to relent, and dreaded what would be the consequence of things, even the ruin of the whole country, the good of which they seem to have had at heart: For the first time the officers of Pharaoh intervene before the scourge is inflicted, showing at once their belief in the threat, and their special terror of the infliction. Also, for the first time, Pharaoh takes measures to prevent the evil; he does not indeed send for Moses and Aaron, but he permits them to be brought into his presence.
Let the men go - the men only, not all the people.
How long shall this man be a snare unto us? - a snare or trap for catching animals, is a figurative expression for destruction. As there is no noun in the text, the pronoun zeh may either refer to the Israelites, to the plague by which they were then afflicted, or to Moses and Aaron, the instruments used by the Most High in their chastisement.
Let the men go, that they may serve the Lord their God - The Egyptians had their gods, and they supposed that the Hebrews had a god like unto their own; that this Jehovah required their services, and would continue to afflict
knowest thou not yet that
Exo 10:8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go?
Who are they that shall go? - Though the Egyptians, about fourscore years before, wished to destroy the Hebrews, yet they found them now so profitable to the state that they were unwilling to part with them.
And Moses and Aaron were brought again unto Pharaoh - Upon this motion of his ministers, messengers were sent to bring them in again:
Exo 10:9 And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.
We will go with our young and with our old - As a feast was to be celebrated to the honor of Jehovah, all who were partakers of his bounty and providential kindness must go and perform their part in the solemnity. The men and the women must make the feast, the children must witness it, and the cattle must be taken along with them to furnish the sacrifices necessary on this occasion. The old were necessary to guide, direct, and instruct in the business of sacrifice, and to perform it as heads of their respective families; and the young were to be present, that they might be trained up and inured to such religious services. This must have appeared reasonable to the Egyptians, because it was their own custom in their religious assemblies. The demand was not contrary to Egyptian usage.
with our flocks and with our herds will we go - which were requisite for the sacrifices, not knowing which they were to sacrifice, and with which to serve God, till they came to the place where they were to sacrifice.
Exo 10:10 And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.
Evil is before you - “your intentions are evil.” Great as the possible infliction might be, Pharaoh held it to be a less evil than the loss of so large a population. Probably Pharaoh intended to insinuate that they had some sinister designs, and that they wished to go in a body that they might the better accomplish their purpose; but if they had no such designs they would be contented for the males to go, and leave their wives and children behind: for he well knew if the men went and left their families they would infallibly return, but that if he permitted them to take their families with them, they would undoubtedly make their escape.
for evil is before you - which is either a charge of sin upon them, that they had an evil design upon him, and intended to raise a mutiny, make an insurrection, and form a rebellion against him; or a threatening to inflict the evil of punishment upon them, if they would not comply with his terms; and it is as if he should say, be it at your peril if you offer to go away in any other manner than it is my pleasure.
Let the Lord be so with you - This is an obscure sentence. Either as mocking them, let the Lord you talk of be with you if he will, and let him deliver you if he can, as I shall let you go with your children, which I never will; or as wishing them ill, that the Lord their God may be with them, as he should dismiss them on their proposal, that is, not at all. Some suppose that Pharaoh meant it as a curse, as if he had said, “May your God be as surely with you, as I shall let you go!” For as he purposed not to permit them to go, so he wished them as much of the Divine help as they should have of his permission.
Exo 10:11 Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.
Not so - You shall not go with your children as you propose:
go now ye that are men, and serve the Lord, for that you did desire - suggesting that that was all they first required, that their men should, go three days into the wilderness, and sacrifice unto the Lord; whereas the demand was, let my people go, Exo_5:1 And afterward Moses and Aaron went in and told Pharaoh, Thus says Jehovah, God of Israel: Let My people go, that they may hold a feast to Me in the wilderness. which were not the men only, but the women and children also, and all were concerned in the service of God, and in keeping a feast to him:
Exo 10:12 And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.
for the locusts, that they may come up upon the land of Egypt - the stretching out of his hand was to be the signal to them to come up and spread themselves over the land, which was brought about by the mighty power of God; for otherwise there was no such virtue in the hand or rod of Moses, to have produced so strange an event:
so that the locusts may come up - to go up: the word used for a hostile invasion. The locusts are represented as an army. Locusts were not an unknown scourge in
Exo 10:13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.
An east wind brought the locusts - not the south wind. Although the swarms of locusts are generally brought into
An east wind brought the locusts - In its dreadful character, this Egyptian plague is a type of the plagues which will precede the last judgment, and forms the groundwork for the description in Rev_9:3-10; just as Joel discerned in the plagues which burst upon Judah in his own day a presage of the day of the Lord (Joe_1:15; Joe_2:1), of the great day of judgment, which is advancing step by step in all the great judgments of history or rather of the conflict between the kingdom of God and the powers of this world, and will be finally accomplished in the last general judgment. Revelation 9:3-10 And out of the smoke came forth locusts onto the earth. And authority was given to them, as the scorpions of the earth have authority. And they were commanded not to hurt the grass of the earth, or any green thing, or any tree, but only those men who do not have the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months. And their torment was like a scorpion's torment when he stings a man. And in those days men will seek death and will not find it. And they will long to die, and death will flee from them. And the shapes of the locusts were like horses prepared for battle. And on their heads were as it were crowns like gold, and their faces were like the faces of men. And they had hairs like the hairs of women, and their teeth were like the teeth of lions. And they had breastplates like breastplates of iron. And the sound of their wings was like the sound of chariots of many horses running to battle. And they had tails like scorpions, and there were stings in their tails. And their authority was to hurt men five months.
Exo 10:14 And 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.
and rested in all the coasts of Egypt - in every part of it where the Egyptians dwelt, and where there were meadows, pastures, fields, gardens, orchards; here they lighted and fed, excepting the land of Goshen, where Israel dwelt, which must be thought to be exempted from this plague, as from the rest.
Very grievous were they - because of the mischief that they did, and because of their multitude, for they were innumerable.
there were no such locusts as they, neither after them shall be such - there were none before, and there would be none afterwards like them, which Moses knew by a spirit of prophecy.
Exo 10:15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
Exo 10:16 Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
Then Pharaoh called for Moses and Aaron in haste - sent messengers in all haste to fetch them, and desire them to come as soon as possible to him. Thus he who a few hours ago drove them from his presence, in a hurry, sends for them to come to him with all speed, which the present circumstances he was in required:
I have sinned against the Lord your God, and against you - against the Lord by disobeying his command, in refusing to let Israel go, when he had so often required it of him; and against Moses and Aaron his ambassadors, whom he had treated with contempt, and had drove them from his presence with disgrace; and against the people of Israel, whom they personated, by retaining them, and using them so ill as he had. This confession did not arise from a true sense of sin, as committed against God, nor indeed does he in it own Jehovah to be his God, only the God of Moses and Aaron, or of the Israelites; but from the fright he was in, and fear of punishment continued upon him, to the utter ruin of him and his people.
Exo 10:17 Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.
This death only - Pliny calls locusts a pestilence brought on by divine wrath. Pharaoh now recognizes the justice of his servants’ apprehensions.
This death only - Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart.
therefore forgive, I pray thee, my sin, only this once - Pretending that he would never offend any more, and if he did, he did not desire it should be forgiven him, but that due punishment should be inflicted on him. These words are directed to Moses, he being the principal person that came to him with a commission from the Lord, and who was made a god to Pharaoh; and therefore he does not ask forgiveness of the Lord, but of Moses:
Exo 10:18 And he went out from Pharaoh, and intreated the LORD.
Exo 10:19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.
Jehovah turned a very strong west wind - The expression “Jehovah turned a very strong west wind” is a concise form, for “Jehovah turned the wind into a very strong west wind.” Literally, “a sea wind,” a wind blowing from the sea on the northwest of
The
Exo 10:20 But the LORD hardened Pharaoh's heart, so that he would not let the children of
But the Lord hardened Pharaoh's heart - For as yet he had not brought all his judgments on him he designed to bring:
Exo 10:21 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.
Darkness over the land - This infliction was specially calculated to affect the spirits of the Egyptians, whose chief object of worship was the Sun-god; and its suddenness and severity in connection with the act of Moses mark it as a preternatural withdrawal of light. Yet, it has an analogy in physical phenomena. After the vernal equinox the southwest wind from the desert blows some 50 days, not however, continuously but at intervals, lasting generally some two or three days. It fills the atmosphere with dense masses of fine sand, bringing on a darkness far deeper than that of our worst fogs in winter. The consternation of Pharaoh proves that, familiar as he may have been with the phenomenon, no previous occurrence had prepared him for its intensity and duration, and that he recognized it as a supernatural visitation.
Darkness which may be felt - Probably this was occasioned by a superabundance of aqueous vapors floating in the atmosphere, which were so thick as to prevent the rays of the sun from penetrating through them; an extraordinarily thick mist supernaturally, i.e., miraculously, brought on.
Darkness which may be felt - That it was darkness which might be felt, felt in its causes by their finger - ends, so thick were the fogs, felt in its effects, (some think) by their eyes which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Rev_16:10 And the fifth angel poured out his vial on the throne of the beast, and its kingdom became darkened. And they gnawed their tongues from the pain, which alludes to this. No doubt it was very frightful and amazing. The tradition of the Jews is, that in this darkness they were terrified by the apparition of evil spirits, or rather by dreadful sounds and murmurs which they made; and this is the plague which some think is intended in the list of plagues in Psalm 78. Psa_78:49 He sent on them the heat of His anger, wrath and fury and trouble, by sending evil angels.
Exo
Exo 10:23 They saw not one another, neither rose any from his place for three days: but all the children of
Had light in their dwellings - Whatever the cause, it did not extend to the district of Goshen; the expression clearly denotes a miraculous intervention, whether accomplished or not by natural agencies. By thus distinguishing the Israelites, God showed the Egyptians that the darkness was produced by his power; that he sent it in judgment against them for their cruelty to his people; that because they trusted in him they were exempted from these plagues; that in the displeasure of such a Being his enemies had every thing to fear, and in his approbation his followers had every thing to hope.
But the children of Israel had light in their dwellings - during these three days of darkness to the Egyptians, if God had so pleased, the Israelites by the light which they had, might have made their escape, and have asked Pharaoh no leave; but God would bring them out with a high hand, and not by stealth or in haste.
They saw not one another - So deep was the obscurity, and probably such was its nature, that no artificial light could be procured.
Exo 10:24 And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
Your flocks and your herds - Pharaoh still exacts what would of course be a complete security for their return: but the demand was wholly incompatible with the object assigned for the journey into the wilderness.
Only let your flocks and your herds be stayed - Pharaoh cannot get all he wishes; and as he sees it impossible to contend with Jehovah, he now consents to give up the Israelites, their wives and their children, provided he may keep their flocks and their herds. The cruelty of this demand is not more evident than its avarice. Had six hundred thousand men, besides women and children, gone three days’ journey into the wilderness without their cattle, they must have inevitably perished, being without milk for their little ones, and animal food for their own sustenance, in a place where little as a substitute could possibly be found. It is possible from this that Pharaoh intended the total destruction of the whole Israelitish host.
Exo 10:25 And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.
And Moses said, thou must give us also sacrifices and burnt offerings - Sheep, rams, and goats for sacrifices, and oxen for burnt offerings; the meaning is, that besides having their little ones with them, they must be allowed also to take their cattle for sacrifices and burnt offerings:
Exo 10:26 Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.
We know not with what we must serve the Lord - there was a known distinction between clean and unclean creatures but the law was not yet given; the ordinances concerning the different kinds of sacrifices and offerings not known. What kind and what number of animals God should require to be sacrificed, even Moses himself could not as yet tell. He therefore very properly insists on taking the whole of their herds with them, and not leaving even one hoof behind.
there shall not an hoof be left behind - it is a proverbial expression, signifying that they should carry all that belonged to them with them:
Exo 10:27 But the LORD hardened Pharaoh's heart, and he would not let them go.
The Lord hardened Pharaoh’s heart - He had yet another miracle to work for the complete conviction of the Egyptians and triumph of his people; and till that was wrought he permitted the natural obstinacy of Pharaoh’s haughty heart to have its full sway
Exo 10:28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.
See my face no more - This was a foolish as well as a wicked speech. At this demand, Pharaoh, with the hardness suspended over him by God, fell into such wrath, that he sent Moses away, and threatened him with death, if he ever appeared in his presence again. Moses answered, “Thou hast spoken rightly.” For as God had already told him that the last blow would be followed by the immediate release of the people, there was no further necessity for him to appear before Pharaoh.
Exo 10:29 And Moses said, Thou hast spoken well, I will see thy face again no more.
I will see thy face again no more - It is very likely that this was the last interview that Moses had with Pharaoh (which continues into Exodus 11). It is true that in Exo_12:31 it is stated that Pharaoh called for Moses and Aaron by night, and ordered them to leave Egypt, and to take all their substance with them, which seems to imply that there was another interview, but the words may imply no more than that Moses and Aaron received such a message from Pharaoh.
