Moses and Aaron were brought again to Pharaoh, and he said to them, “Go, serve Yahweh your God; but who are those who will go?”
Moses said, “We will go with our young and with our old. We will go with our sons and with our daughters, with our flocks and with our herds; for we must hold a feast to Yahweh.”
He said to them, “Yahweh be with you if I let you go with your little ones! See, evil is clearly before your faces. Not so! Go now you who are men, and serve Yahweh; for that is what you desire!” Then they were driven out from Pharaoh’s presence.
Yahweh said to Moses, “Stretch out your hand over the land of Egypt for the locusts, that they may come up on the land of Egypt, and eat every herb of the land, even all that the hail has left.” Moses stretched out his rod over the land of Egypt, and Yahweh brought an east wind on the land all that day, and all night; and when it was morning, the east wind brought the locusts. The locusts went up over all the land of Egypt, and rested in all the borders of Egypt. They were very grievous. Before them there were no such locusts as they, nor will there ever be again. For they covered the surface of the whole earth, so that the land was darkened, and they ate every herb of the land, and all the fruit of the trees which the hail had left. There remained nothing green, either tree or herb of the field, through all the land of Egypt. Then Pharaoh called for Moses and Aaron in haste, and he said, “I have sinned against Yahweh your God, and against you. Now therefore please forgive my sin again, and pray to Yahweh your God, that he may also take away from me this death.”
Moses went out from Pharaoh, and prayed to Yahweh. Yahweh sent an exceedingly strong west wind, which took up the locusts, and drove them into the Red Sea. There remained not one locust in all the borders of Egypt. But Yahweh hardened Pharaoh’s heart, and he didn’t let the children of Israel go.
Yahweh said to Moses, “Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even darkness which may be felt.” Moses stretched out his hand toward the sky, and there was a thick darkness in all the land of Egypt for three days. They didn’t see one another, and nobody rose from his place for three days; but all the children of Israel had light in their dwellings.
Pharaoh called to Moses, and said, “Go, serve Yahweh. Only let your flocks and your herds stay behind. Let your little ones also go with you.”
Moses said, “You must also give into our hand sacrifices and burnt offerings, that we may sacrifice to Yahweh our God. Our livestock also shall go with us. Not a hoof shall be left behind, for of it we must take to serve Yahweh our God; and we don’t know with what we must serve Yahweh, until we come there.”
But Yahweh hardened Pharaoh’s heart, and he wouldn’t let them go. Pharaoh said to him, “Get away from me! Be careful to see my face no more; for in the day you see my face you shall die!”
Moses said, “You have spoken well. I will see your face again no more.”
Geneva Bible translators 1599 · Public Domain On vv10, 13, 14, 16, 19, 21, 22, 26, 28 That is, I would the Lord were no more…
That is, I would the Lord were no more affectioned toward you, than I am minded to let you go.
Punishment is prepared for you. Some read, Ye intend some mischief.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29 Exo 10:8 And Moses and Aaron were brought again…
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?
Ver. 8. And Moses and Aaron were brought, &c.] Something the tyrant would seem to yield to his counsellors, and not to deal by them as the Persian monarchs, who were wont to advise with their peers: but if any of them delivered that which was contrary to the king’s mind, flagris caedebantur; they were whipped: which is a punishment also usually inflicted at this day by the great Turk, even upon the greatest Bashaws of the court, upon the least displeasure. {a}
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{a} Keckerman. Turk. Hist.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 21, 23, 24, 25, 26, 29 A feast upon a sacrifice, wherein all are concerned,…
A feast upon a sacrifice, wherein all are concerned, and therefore all must be present and ready to do what God requires us.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv12, 21 Here is, I. The invasion of the land by…
Here is, I. The invasion of the land by the locusts - God's great army, Joe 2:11. God bids Moses stretch out his hand (Exo 10:12), to beckon them, as it wee (for they came at a call), and he stretched forth his rod, Exo 10:13. Compare Exo 9:22 23. Moses ascribes it to the stretching out, not of his own hand, but the rod of God, the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and caterpillars without number, as we are told, Psa 105:34, Psa 105:35. A formidable army of horse and foot might more easily have been resisted than this host of insects. Who then is able to stand before the great God?
II. The desolations they made in it (Exo 10:15): They covered the face of the earth, and ate up the fruit of it. The earth God has given to the children of men; yet, when God pleases, he can disturb their possession and send locusts and caterpillars to force them out. Herbs grow for the service of man; yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which endure to eternal life, which cannot be thus invaded, nor thus corrupted.
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III. Pharaoh's admission, hereupon, Exo 10:16, Exo 10:17. He had driven Moses and Aaron from him (Exo 10:11), telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come when those who set at nought their counsellors, and despise all their reproofs, will be glad to make an interest in them and engage them to intercede on their behalf. The foolish virgins court the wise to give them of their oil; and see Psa 141:6. 1. Pharaoh confesses his fault: I have sinned against the Lord your God, and against you. He now sees his own folly in the slights and affronts he had put on God and his ambassadors, and seems at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavily upon their consciences. Some think that when Pharaoh said, "The Lord your God," he did in effect say, "The Lord shall not be my God." Many treat with God as a potent enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful prince, to whom they are willing to submit with loyal affection. True penitents lament sin as committed against God, even their own God, to whom they stand obliged. 2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a god to Pharaoh, and whosesoever sins he remitted they were forgiven; when he prays, Forgive this once, he, in effect, promises not to offend in like manner any more, yet seems loth to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises and is loth to covenant against particular sins. 3. He entreats Moses and Aaron to pray for him. There are those who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. 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, which yet was much the more dangerous.
IV. The removal of the judgment, upon the prayer of Moses, Exo 10:18, Exo 10:19. This was, 1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel. The wind bloweth where it listeth, as it respects any control of ours; not so as it respects the control of God: he directeth it under the whole heaven. 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both makes peace and creates evil, Isa 45:7. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came in obedience to his summons, the removal of it was in answer to his prayers. He never desired the woeful day, though he threatened it. His commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him. 3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judgment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance and the outward tokens of humiliation, what will he do if we be sincere, and how welcome will true penitents be to him! O that this goodness of God might lead us to repentance!
V. Pharaoh's return to his impious resolution again not to let the people go (Exo 10:20), through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–27 And Moses and Aaron were brought again unto Pharaoh,....…
And Moses and Aaron were brought again unto Pharaoh,.... Upon this motion of his ministers, messengers were sent to bring them in again:
and he said, go, serve the Lord your God; as you have often desired:
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but who are they that shall go? or, "who and who" (f)? for Pharaoh was unwilling that they should all go, but would have some retained as pledges of their return; for he was jealous of a design to get out of his country, and never return again, which he could not bear the thoughts of, even of losing such a large number of men he had under his power, and from whom he received so much profit and advantage by their labour.
(f) "qui et qui?" Pagninus, Montanus; "quis & quis?" Vatablus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 13, 15, 17, 19, 21, 23, 29 Let the Lord be so with you, as I…
Let the Lord be so with you, as I will let you go, and your little ones - He now curses and threatens them, in case they offered to remove their little ones, telling them it was at their peril. Satan doth all he can to hinder those that serve God themselves, from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 9, 10, 13, 14, 15, 17, 19, 21, 23, 24, 26, 27, 28, 29 Verse 8. Who are they that shall go?] Though…
Verse 8. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 9, 10, 13, 15, 17, 19, 21, 23, 29 Exo 10:8. Who are they that shall go? —…
Exo 10:8. Who are they that shall go? — I am not willing you should all go: it will degrade me in the sight of my subjects that I should be obliged to submit to him who thus makes himself the very friend of my slaves. When he is compelled to yield, yet it is with extreme reluctance, and as little as possible.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv9, 10, 13, 14, 17, 19, 21, 23, 24 With our young ... - The demand was not…
With our young ... - The demand was not contrary to Egyptian usage, as great festivals were kept by the whole population.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 10, 11, 13, 14, 17, 18, 19, 21, 29 Herds. Out of which the Lord may choose what…
Herds. Out of which the Lord may choose what victims he requires. (Menochius) --- The people of Egypt kept solemnities of this description. (Herod. ii. 58, 59.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v21 I.—The darkness
I.—The darkness
Exo_10:21-29
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21And Jehovah said unto Moses, Stretch out thine [thy] hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. 22And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days. 23They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. 24And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only let your flocks and your herds be stayed [kept back]; let your little ones also [also your little ones shall] go with you. 25And Moses said, Thou must give us also [Thou shalt also put into our hands] sacrifices and burnt-offerings, that we may sacrifice unto Jehovah our God. 26Our cattle also shall go with us; there shall not an [a] hoof be left behind; for thereof [from them] must we [shall we] take to serve Jehovah our God; and we know not with what we must 27serve Jehovah until we come thither. But Jehovah hardened Pharaoh’s heart, and he would not let them go. 28And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that [the] day thou seest my face thou shalt die. 29And Moses said, Thou hast spoken well; I will see thy face again no more.
EXEGETICAL AND CRITICAL
Exo_10:21-23. The natural phenomenon underlying this miraculous infliction of Egyptian darkness is generally taken to be the Chamsin, the scorching hot south wind (in Italy the Sirocco, in Switzerland the Föhn), “referred to apparently by the LXX., where they render חשֶׁךְ־ אֲפֵלָה by σκότος καὶ γνόφος, καὶ θύελλα. This wind, which in Egypt is accustomed to blow before and after the vernal equinox, and generally lasts two or three days, usually rises very suddenly and fills the air with such a mass of fine dust and coarser sand, that the sun ceases to shine, the sky is covered with a thick veil, and the obscuration becomes so nocturnal that the darkness of the thickest fog of our late autumn or winter days is not to be compared with it (vid. Schubert’s Reise, II., p. 409). (Keil). See further citations in Keil. Hengstenberg interprets the darkness in Egypt as the image of the divine anger, the light in Goshen as image of the divine grace. But the preceding plagues also were at least signs of the divine anger. The judgment of darkness doubtless expresses more specifically the fact, that the wisdom of Egypt has become transformed into a spiritual night, in which the night of death soon to follow is pre-announced, whereas the light in Goshen in contrast with it may signify the dawn of a higher wisdom which finally brings freedom. The miraculousness of it consisted, first, in its following the symbolic action and prediction of Moses; secondly, in its intensity and the exceptional condition of Goshen.—In their dwellings.—Keil correctly refers this, in opposition to Kurtz, to the country; whereas the latter understands that the Egyptians were even unable to illumine their houses. But one might as readily infer that the Israelites obtained light only by artificial means.—Darkness which may be felt.—Beautiful hyperbolic expression; yet the dust brought by the tornado could indeed be felt by the hand.
Exo_10:24. Pharaoh, frightened, makes a new concession, but again with a shrewd reservation. The concession consists, strictly speaking, of two parts, and the reservation is very furtively inserted between the two.—Go ye, he says at first, this time not only the strong men; and at last, as if with the intention of entrapping Moses by the excitement of his emotions: Also your little ones shall go with you.—Nevertheless all their cattle were to be left in the hands of the Egyptians as a pledge of their return.“יֻצָּג, sistatur, be stopped, kept in certain places under the charge of the Egyptians as a pledge of your return” (Keil).
Exo_10:25. Moses invalidates Pharaoh’s demand by reference to the religious duty of his people. They must make an offering, must therefore have their cattle with them. But, together with the claims of religious feeling, those of justice are also insisted on, in the utterance which has even become parabolical: “There shall not a hoof be left behind.” This bold utterance, on the other hand, is softened by the declaration that they did not know what offerings (and how many) they would have to bring to Jehovah.
Exo_10:28. The negotiation becomes more and more unequivocal. The one intention has struggled with the other in carefully chosen terms up to the point of decision. The tyrant’s defiance now flames up, and Moses, with a calm consciousness of superiority, tinged with irony, assents to the decree that he shall not again, on penalty of death, appear before Pharaoh. It is an indirect announcement of the last plague. But its first consequence will be that Pharaoh must take back his threat, Exo_12:31.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 13, 21, 24, 28, 29 they were driven out from Pharaoh's presence--In the East,…
they were driven out from Pharaoh's presence--In the East, when a person of authority and rank feels annoyed by a petition which he is unwilling to grant, he makes a signal to his attendants, who rush forward and, seizing the obnoxious suppliant by the neck, drag him out of the chamber with violent haste. Of such a character was the impassioned scene in the court of Egypt when the king had wrought himself into such a fit of uncontrollable fury as to treat ignominiously the two venerable representatives of the Hebrew people.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9, 10, 12, 13, 15, 16, 19, 21, 22, 24, 25 9. We will go with our young and with…
9. We will go with our young and with our old — Moses gives a full enumeration of those who must go forth to the feast and sacrifice, and it was simply what would be demanded in the worship of any people. Herodotus relates (ii, 60) that men, women, and children participated in the Egyptian festivals and religious processions, and that, according to the native reports, 700,000 often attended the annual festival at Bubastis, without reckoning the children. It was therefore but pretence when Pharaoh declared (Exo_5:11) that he had supposed that men only were included in the request of Moses.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21, 23, 24, 25, 26, 27, 28 8. again] back, a frequent sense of ‘again’ in…
8. again] back, a frequent sense of ‘again’ in Old English.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 9, 10, 11, 13, 14, 15, 16, 17, 19, 20, 21, 23, 24, 26, 28, 29 (8) Moses and Aaron were brought again unto Pharaoh.—Moses…
(8) Moses and Aaron were brought again unto Pharaoh.—Moses and Aaron had uttered their threat, and had straightway left his presence. The courtiers “brought them again to Pharaoh.” The courtiers, no doubt, supposed that the king would yield; and the king was prepared to yield to a certain extent. But he had conceived of a compromise in his own mind, and this he hoped to impose upon Moses; hence his insidious question—
Who are they that shall go?—Pharaoh had not hitherto raised this question. He had known well enough that the demand extended to all the people (Exo_8:8); but now he pretends that there had been an ambiguity, and requires that it shall be cleared up. Moses gives him an answer (Exo_10:9) which takes away all further pretence of doubt.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29 Moses and Aaron were brought again unto Pharaoh. Pharaoh…
Moses and Aaron were brought again unto Pharaoh. Pharaoh did not condescend so far as to send for them, but he allowed his courtiers to bring them to him. And he so far took the advice of his courtiers, that he began by a general permission to the Israelites to take their departure. This concession, however, he almost immediately retracted by a question, which implied that all were not to depart. Who are they that shall go? It seems somewhat strange that the king had not yet clearly understood what the demand made of him was. But perhaps he had not cared to know, since he had had no intention of granting it.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv8, 10, 12, 16, 20, 21, 24, 28 We will go with our young and with our…
Exo_10:8-9
We will go with our young and with our old.
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Lessons
1. Upon importunity of men wicked powers may be moved to recall and treat further with Gods ministers when His own word is slighted by them.
2. Upon carnal considerations powers may license the Church to serve its God.
3. Such wicked powers bound their grants of liberty with provisos destructive to Gods will (Exo_10:8). (G. Hughes, B. D.)
Lessons
1. Captious questions from the wicked are answered with plain answers by Gods servants.
2. Faithfulness to God will not suffer His servants to hide His mind to the wicked.
3. Gods instruments have encouragement from Him to deliver His demands to greatest powers.
4. Little ones as well as great must be carried along with the Church of God to their rest.
5. The Churchs portion in this life as to outward estate God is pleased to have free as well as themselves, that they may comfortably serve Him therewith.
6. The Churchs work after redemption is to serve Jehovah, or keep a feast to Him (Exo_10:9). (G. Hughes, B. D.)
Renewed opportunities of moral good
And Moses and Aaron were brought again unto Pharaoh.
I. Consequent upon the faithful rebuke of friends.
II. Through contact with a holy man.
III. May be left unused through the perverseness of the soul. (J. S. Exell, M. A.)
The children must be rescued
But particularly observe the subject of dispute. Concerning whom did it arise? Concerning boys and girls--little children. Pharaoh did not wish them to accompany their parents to hold a feast unto the Lord; he required that they should remain at home as hostages. Moses refused. Well, there are often similar disputes in our time between the devil and the servants of God concerning you. The devil causes worldly men to say, like Pharaoh, Why should you trouble children with religion, they are too young yet? How can they understand the Bible, since I, who am a grown-up man, and perhaps a learned man, do not understand it? They can take no pleasure in it; it is too serious for them, since for my part I find it a weariness. At their age it becomes them to play, and not to study deeply. Let them enjoy their diversions; let them amuse themselves on the Sunday. Thus the prince of this world, the great Pharaoh of the darkness of this world, would wish to keep you as hostages in error, and ensnare your parents also. If your house were on fire, what would you think of a person who should say to your father, Go out as quickly as you can, but leave your children in bed? Or if you were at school, or an apprentice to a trade, what would you think of a man who should say to your father, Your son has a holiday, but do not let him come home to be with you, for he is at an age to amuse himself. Do not teach him to love you, and to obey you, for that would weary him. Ah! dear children, you have as much need as we have to escape the wrath to come, and to love God. Ask from Him grace to love Him. The prayer of a child who seeks a new heart for the sake of Jesus Christ always ascends to heaven. (Prof. Gaussen.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv12, 16, 21, 24, 27 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_10:12-15
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_10:12-15
THE PLAGUE OF LOCUSTS; OR, THE RESIDUE OF HUMAN COMFORT AND ENJOYMENT DESTROYED BY THE RETRIBUTION OF GOD
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It has been observed that the plagues of Egypt, as they succeeded each other, were characterised by increasing severity. This one appears an exception to the rule. But only on first sight. The very name of locust was a terror to the Egyptians. They were an awful infliction (Joe_1:6-12). There were various species of locusts, which are called in the Bible by various names; the name in this place signifying “multitudinous:” and it is probable that the visitation consisted of several different kinds. Hence the land that had previously been visited by hail and fire, must now have been utterly desolated. Hence we see how human joys are devastated by the retributions of heaven.
I. That sometimes the retributions of God leave a residue of comfort to the lives of men. We read that though the flax and the barley were smitten by the hail and the fire, the “Wheat and the rie were not smitten.” Hence there was something valuable left to Egypt after the severe retribution had ceased. And so it is generally with individual life; the retributions of heaven do not take all away from a man at a stroke; they leave some hope and comfort behind. It is so in bereavement; if the wife is taken, the child is left. It is so in business; if the capital is lost, it may be the reputation is saved. It is so in personal attributes; if one sense grows dim, another remains yet more active. If the flax and barley are destroyed, the wheat and the rie are left. This is more than is deserved. It is merciful. But it is the kind way of heaven.
II. That upon continued sin the residue of human comfort may be entirely removed by the retributive anger of God. If the hail and the fire do not accomplish their mission to the soul of man, the locusts will be sent to “eat the residue of that which is escaped.” “They shall eat every tree which groweth for you out of the field,” His method of retribution appears pitiless and destitute of consideration for the consequent woe of man; but it is the just outcome of obstinate sin. How many lives have been spoiled of their comforts and left in solitary and defenceless pain by such a retribution! Sin is the explanation of much of the calamity we find around us. If men will not heed the voice of God, the locust will succeed the hail, and complete their woe; then all their glad things will vanish.
III. That upon continued sin the remaining comforts of man may be destroyed by the co-operation of primary and secondary causes. “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.” Hence the retributions that are intended to destroy the remaining joys of the wicked are sent through the ordinary agencies of nature, and along the ordinary channels of life. God sends them by the agency of the east wind. The sceptic may say that the east wind alone brought the locusts upon his green things; but this is unreasonable and atheistical. Men in these days have too much Scripture knowledge to regard nature as the origin of their trouble. God commissions the wind that works desolation upon the hope of the wicked.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_10:12. When persecutors drive out God’s servants, He hastens determined plagues on them.
The hand of man, stretched out at God’s word for plagues, is a terrible sign to His enemies.
The plague signified shall come by God’s word to verify the sign given.
The plague coming shall do full execution upon God’s enemies and creatures for their sakes.
God can make a latter plague finish that which a former plague only began to destroy.
Exo_10:13-15. At God’s command of signals to denote His word His servants must use them.
God’s true ministers show readiness and exactness in giving forth signs commanded by Him.
At God’s set times His plagues do come and are not delayed.
Locust plagues, as well as others, extend themselves and rest where God will have them.
Incomparable vermin God can create to plague persecutors of His Israel.
Locust plagues and the like cover over and transform the face of the earth at God’s word.
Devouring and killing plagues to creatures, God sends upon wicked persecutors.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv11, 24 ye that are
ye that are
The third compromise proposed by Pharaoh is, perhaps, as applied to believers, the sublest and most successful of them all. The most godly parents desire worldly prosperity and position for their children. Mat 20:20; Mat 20:21.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv12, 21 The Plague of Locusts
The Plague of Locusts
v. 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, like a hostile military force, or like clouds carried by the wind, and eat every herb of the land, even all that the hail hath left.
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v. 13. And Moses stretched forth his rod, his hand with the shepherd’s staff, over the land of Egypt; and the Lord brought an east wind upon the land all that day and all that night. So it was really the Lord, the Performer of all miracles, who drove the wind from the eastern desert over Egypt. And when it was morning, the east wind brought the locusts.
v. 14. And the locusts went up over all the land of Egypt, and rested, settled down to devour and devastate, 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, for it was a miraculous plague from the Lord. This is shown not only by the fact that the locusts came from very far, the wind blowing for twenty-four hours, but also that they covered the entire land, whereas ordinarily they will attack only certain regions and then move on.
v. 15. For they covered the face of the whole earth, so that the land was darkened; daylight was shut out by the density of the swarms as they came on; 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. It was a complete devastation of the land, a punishment whose severity had been increased over the preceding plagues.
v. 16. Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord, your God, and against you. This is a distinct confession of sin, for Pharaoh was not lacking in knowledge of his transgression, but in willingness to repent.
v. 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. Here was more hypocrisy; for Pharaoh did not desire forgiveness of his sins in order to turn to the Lord for mercy, but only to be delivered from this terrible plague, which gave him a feeling of utter helplessness. Only this time he wanted to be delivered from the deadly ruin staring him in the face, an expression which afterward condemned him.
v. 18. And he (Moses) went out from Pharaoh and intreated the Lord.
v. 19. And the Lord turned a mighty strong west wind, which took away the locusts and cast them into the Red Sea, on the eastern boundary of Egypt, where they were destroyed in the water; there remained not one locust in all the coasts of Egypt. This sudden deliverance was again indisputable evidence of the almighty power of Jehovah, the God of the Hebrews.
v. 20. But the Lord hardened Pharaoh’s heart, as He had said, v. 1. so that he would not let the children of Israel go. Jehovah was not yet done with His mighty miracles upon Pharaoh and upon Egypt. The condemnation of obduracy was upon the king, and he was being reserved for the final punishment.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 12, 14, 16, 19, 21, 24, 27 if I ever let you go and your little…
if I ever let you go and your little ones go
Pharaoh says this to emphasize that he would not let Moses take the children with them to worship Yahweh. (See: Hypothetical Situations)
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Then Moses and Aaron were driven out from Pharaoh's presence
This can be stated in active form. AT: "Then Pharaoh drove Moses and Aaron out from his presence" or "Then Pharaoh had his servants drive Moses and Aaron out from his presence" (See: Active or Passive)
translationWords
festival
Yahweh
Pharaoh
evil
mind
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 17, 21, 24, 25, 27 10:13-15 The miraculous nature of the locust plague was…
10:13-15 The miraculous nature of the locust plague was indicated by its timing (when Moses raised his staff) and by its extent and intensity (from one end of the country to the other, and there has never been another one like it).
10:13 an east wind: The grasshopper swarms came from the Arabian Desert, across the Red Sea to the east.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.