Έξοδος 10:21 Σχόλιο

The eighth and ninth of the plagues of Egypt, that of locusts and that of darkness, are recorded in this chapter. I. Concerning the plague of locusts, 1. God instructs Moses in the meaning of these amazing dispensations of his providence (Exo 10:1, Exo 10:2). 2. He threatens the locusts (Exo 10:3-6). 3. Pharaoh, at the persuasion of his servants, is willing to treat again with Moses (Exo 10:7-9), but they cannot agree (Exo 10:10, Exo 10:11). 4. The locusts come (Exo 10:12-15). 5. Pharaoh cries Peccavi - I have offended (Exo 10:16, Exo 10:17), whereupon Moses prays for the removal of the plague, and it is done; but Pharaoh's heart is still hardened (Exo 10:18-20). II. Concerning the plague of darkness, 1. It is inflicted (Exo 10:21-23). 2. Pharaoh again treats with Moses about a surrender, but the treaty breaks off in a heat (Exo 10:26, etc.).

Here is, I. The plague of darkness brought upon Egypt, and a most dreadful plague it was, and therefore is put first of the ten in Psa 105:28, though it was one of the last; and in the destruction of the spiritual Egypt it is produced by the fifth vial, which is poured out upon the seat of the beast, Rev 16:10. His kingdom was full of darkness. Observe particularly concerning this plague, 1. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness; for it is said (Exo 10:23), They saw not one another. It is threatened to the wicked (Job 18:5, Job 18:6) that the spark of his fire shall not shine (even the sparks of his own kindling, as they are called, Isa 50:11), and that the light shall be dark in his tabernacle. Hell is utter darkness. The light of a candle shall shine no more at all in thee, Rev 18:23. 2. That it was darkness which might be felt (Exo 10:21), felt in its causes by their fingers' 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, which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land (Exo 10:15), was nothing to this. The tradition of the Jews is that in this darkness they were terrified by the apparitions of evil spirits, or rather by dreadful sounds and murmurs which they made, or (which is no less frightful) by the horrors of their own consciences; and this is the plague which some think is intended (for, otherwise, it is not mentioned at all there) Psa 78:49, He poured upon them the fierceness of his anger, by sending evil angels among them; for to those to whom the devil has been a deceiver he will, at length, be a terror. 4. It continued three days, six nights (says bishop Hall) in one; so long they were imprisoned by those chains of darkness, and the most lightsome palaces were perfect dungeons. No man rose from his place, Exo 10:23. They were all confined to their houses; and such a terror seized them that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, Sa1 2:9. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men's eyes that they see not, he binds them hands and feet that they work not for God, nor move towards heaven. They sit in darkness. 5. It was a righteous thing with God thus to punish them. Pharaoh and his people had rebelled against the light of God's word, which Moses spoke to them; justly therefore are they punished with darkness, for they loved it and chose it rather. The blindness of their minds brings upon them this darkness of the air. Never was mind so blinded as Pharaoh's, never was air so darkened as Egypt's. The Egyptians by their cruelty would have extinguished the lamp of Israel, and quenched their coal; justly therefore does God put out their lights. Compare it with the punishment of the Sodomites, Gen 19:11. Let us dread the consequences of sin; if three days' darkness was so dreadful, what will everlasting darkness be? 6. The children of Israel, at the same time, had light in their dwellings (Exo 10:23), not only in the land of Goshen, where most of them dwelt, but in the habitations of those who were dispersed among the Egyptians: for that some of them were thus dispersed appears from the distinction afterwards appointed to be put on their door-posts, Exo 12:7. This is an instance, (1.) Of the power of God above the ordinary power of nature. We must not think that we share in common mercies as a matter of course, and therefore that we owe no thanks to God for them; he could distinguish, and withhold that from us which he grants to other. He does indeed ordinarily make his sun to shine on the just and unjust; but he could make a difference, and we must own ourselves indebted to his mercy that he does not. (2.) Of the particular favour he bears to his people: they walk in the light when others wander endlessly in thick darkness; wherever there is an Israelite indeed, though in this dark world, there is light, there is a child of light, one for whom light is sown, and whom the day-spring from on high visits. When God made this difference between the Israelites and the Egyptians, who would not have preferred the poorest cottage of an Israelite to the finest palace of an Egyptian? There is still a real difference, though not so discernible a one, between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed, Pro 3:33. We should believe in that difference, and govern ourselves accordingly. Upon Psa 105:28, He sent darkness and made it dark, and they rebelled not against his word, some ground a conjecture that, during these three days of darkness, the Israelites were circumcised, in order to their celebrating the passover which was now approaching, and that the command which authorized this was the word against which they rebelled not; for their circumcision, when they entered Canaan, is spoken of as a second general circumcision, Jos 5:2. 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 without asking leave of Pharaoh; but God would bring them out with a high hand, and not by stealth, nor in haste, Isa 52:12. II. Here is the impression made upon Pharaoh by this plague, much like that of the foregoing plagues. 1. It awakened him so far that he renewed the treaty with Moses and Aaron, and now, at length, consented that they should take their little ones with them, only he would have their cattle left in pawn, Exo 10:24. It is common for sinners thus to bargain with God Almighty. Some sins they will leave, but not all; they will leave their sins for a time, but they will not bid them a final farewell; they will allow him some share in their hearts, but the world and the flesh must share with him: thus they mock God, but they deceive themselves. Moses resolves not to abate in his terms: Our cattle shall go with us, Exo 10:26. Note, The terms of reconciliation are so fixed that though men dispute them ever so long they cannot possibly alter them, nor bring them lower. We must come up to the demands of God's will, for we cannot expect he should condescend to the provisos of our lusts. God's messengers must always be bound up by that rule (Jer 15:19), Let them return unto thee, but return not thou unto them. Moses gives a very good reason why they must take their cattle with them; they must go to do sacrifice, and therefore they must take wherewithal. What numbers and kinds of sacrifices would be required they did not yet know, and therefore they must take all they had. Note, With ourselves, and our children, we must devote all our worldly possessions to the service of God, because we know not what use God will make of what we have, nor in what way we may be called upon to honour God with it. 2. Yet it exasperated him so far that, when he might not make his own terms, he broke off the conference abruptly, and took up a resolution to treat no more. Wrath now came upon him to the utmost, and he became outrageous beyond all bounds, Exo 10:28. Moses is dismissed in anger, forbidden the court upon pain of death, forbidden so much as to meet Pharaoh any more, as he had been used to do, by the river's side: In that day thou seest my face, thou shalt die. Prodigious madness! Had he not found that Moses could plague him without seeing his face? Or had he forgotten how often he had sent for Moses as his physician to heal him and ease him of his plagues? and must he now be bidden to come near him no more? Impotent malice! To threaten him with death who was armed with such a power, and at whose mercy he had so often laid himself. What will not hardness of heart and contempt of God's word and commandments bring men to? Moses takes him at his word (Exo 10:29): I will see thy face no more, that is, "after this time;" for this conference did not break off till Exo 11:8, when Moses went out in a great anger, and told Pharaoh how soon he would change his mind, and his proud spirit would come down, which was fulfilled (Exo 12:31), when Pharaoh became a humble supplicant to Moses to depart. So that, after this interview, Moses came no more, till he was sent for. Note, When men drive God's word from them he justly permits their delusions, and answers them according to the multitude of their idols. When the Gadarenes desired Christ to depart, he presently left them.

INTRODUCTION TO EXODUS 10 This chapter is introduced with giving the reasons why the Lord hardened the heart of Pharaoh, Exo 10:1. Moses and Aaron go in to him, and once more demanded in the name of the Lord the dismission of the people of Israel, and in case of refusal, threatened him with locusts being sent into his country, which should make terrible havoc in all his coasts, Exo 10:3, the servants of Pharaoh entreat him to let them go, upon which Moses and Aaron are brought in again, and treated with about the terms of their departure; but they, insisting upon taking all with them, men, women, and children, and flocks and herds, and Pharaoh not willing that any but men should go, they are drove from his presence in wrath, Exo 10:7 wherefore the locusts were brought on all the land, which made sad devastation in it, Exo 10:12, and this wrought on Pharaoh so far as to acknowledge his sin, pray for forgiveness, and to desire Moses and Aaron to entreat the Lord to remove the plague, which they did, and it was removed accordingly, but still Pharaoh's heart was hardened, Exo 10:16 then followed the plague of thick darkness over all the land for three days, which brought Pharaoh to yield that all should go with them excepting their flocks and herds; but Moses not only insisted that not a hoof should be left behind, but that Pharaoh should give them sacrifices and burnt offerings, Exo 10:21. Pharaoh's heart was hardened, and he refused to comply, and Moses was bid to be gone, and take care never to see his face any more, and which Moses agreed to, Exo 10:27.

And Moses stretched forth his hand toward heaven, and there was a thick darkness over all the land of Egypt three days. The eleventh, twelveth, and thirteenth days of the month Abib; with this compare the fifth vial, Rev 16:10. . Exodus 10:23 exo 10:23 exo 10:23 exo 10:23They saw not one another,.... Not only the luminaries of heaven were covered and beclouded with the darkness, so that they were of no use to them; but the fogs and vapours which occasioned it were so damp and clammy that they put out their fires, lamps, and candles, so that they could receive no benefit from them: neither rose up any from his place for three days; from the place of his habitation, not being able to find the way to the door, or however not able to do any business abroad; and besides were quite amazed and confounded, supposing the course of nature was changed and all things going to a dissolution, their consciences filled with horror and terror and black despair, strange and terrible phantoms and apparitions presented to their minds, as the author of the book of Wisdom suggests,"No power of the fire might give them light: neither could the bright flames of the stars endure to lighten that horrible night.'' (Wisdom 17:5)and which is countenanced by what the psalmist says, who instead of this plague of darkness, takes notice of evil angels being sent among them, Psa 78:49 that is, devils in horrible shapes represented to their minds, which dreadfully distressed and terrified them, so that they durst not stir and move from the place where they were: but all the children of Israel had light in their dwellings; not only in the land of Goshen, but in all places where they were mixed with the Egyptians, as it is plain they were, from Exo 10:23 so that they could go about their business, and perform it as at other times, and had now a fine opportunity of packing up their goods, and getting every thing ready for their departure, without being observed by the Egyptians. Doctor Lightfoot (k) thinks, that now they attended to the ordinance of circumcision, which had been generally neglected, and was necessary to their partaking of the passover, which in a few days was to be observed, and of which no uncircumcised person might eat, Exo 12:48 and which he grounds upon Psa 105:28, and this time was wisely taken for it, when the Egyptians could have no opportunity or advantage against them, because of their soreness by it; it may indeed be wondered at, that they did not take the advantage of the darkness the Egyptians were in, of getting out of the land, and going their three days' journey into the wilderness; but it was the will of God that they should not steal away privately, or go by flight as fugitives, but openly, and with the mighty hand and outstretched arm of God; besides, the Lord had not as yet wrought all the judgments he intended. In the fabulous expedition of Bacchus against the Indians, a story is told which seems to be taken from hence, that the Indians were covered with darkness, while those with Bacchus were in light all around them (l). (k) Works, vol. 1. p. 707. (l) Vid. Huet. Quaest. Alnetan. l. 2. c. 13. sect. 12. p. 204.

Moses is again sent to Pharaoh, and expostulates with him on his refusal to let the Hebrews go, Exo 10:1-3. The eighth plague, viz., of locusts, is threatened, Exo 10:4. The extent and oppressive nature of this plague, Exo 10:5, Exo 10:6. Pharaoh's servants counsel him to dismiss the Hebrews, Exo 10:7. He calls for Moses and Aaron, and inquires who they are of the Hebrews who wish to go, Exo 10:8. Moses having answered that the whole people, with their flocks and herds must go and hold a feast to the Lord, Exo 10:9, Pharaoh is enraged, and having granted permission only to the men, drives Moses and Aaron from his presence, Exo 10:10, Exo 10:11. Moses is commanded to stretch out his hand and bring the locusts, Exo 10:12. He does so, and an east wind is sent, which, blowing all that day and night, brings the locusts the next morning, Exo 10:13. The devastation occasioned by these insects, Exo 10:14, Exo 10:15. Pharaoh is humbled, acknowledges his sin, and begs Moses to intercede with Jehovah for him, Exo 10:16, Exo 10:17. Moses does so, and at his request a strong west wind is sent, which carries all the locusts to the Red Sea, Exo 10:18, Exo 10:19. Pharaoh's heart is again hardened, Exo 10:20. Moses is commanded to bring the ninth plague of extraordinary darkness over all the land of Egypt, Exo 10:21. The nature, duration, and effects of this, Exo 10:22, Exo 10:23. Pharaoh, again humbled, consents to let the people go, provided they leave their cattle behind, Exo 10:24. Moses insists on having all their cattle, because of the sacrifices which they must make to the Lord, Exo 10:25, Exo 10:26. Pharaoh, again hardened, refuses, Exo 10:27. Orders Moses from his presence, and threatens him with death should he ever return, Exo 10:28. Moses departs with the promise of returning no more, Exo 10:29.

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. An awful emblem of the darkened state of the Egyptians and their king.

PLAGUE OF LOCUSTS. (Exo. 10:1-20) show these my signs, &c.--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.

PLAGUE OF DARKNESS. (Exo 10:21-29) Stretch out thine hand toward heaven, that there may be darkness--Whatever secondary means were employed in producing it, whether thick clammy fogs and vapors, according to some; a sandstorm, or the chamsin, according to others; it was such that it could be almost perceived by the organs of touch, and so protracted as to continue for three days, which the chamsin does [HENGSTENBERG]. The appalling character of this calamity consisted in this, that the sun was an object of Egyptian idolatry; that the pure and serene sky of that country was never marred by the appearance of a cloud. And here, too, the Lord made a marked difference between Goshen and the rest of Egypt.

The eighth plague; the Locusts. - Exo 10:1-6. As Pharaoh's pride still refused to bend to the will of God, Moses was directed to announce another, and in some respects a more fearful, plague. At the same time 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 Israel might perceive by this to all generations that He was Jehovah (cf. Exo 7:3-5). We may learn from Ps 78 and 105 in what manner the Israelites narrated these signs to their children and children's children. אתת שׁית, to set or prepare signs (Exo 10:1), is interchanged with שׂוּם (Exo 10:2) in the same sense (vid., Exo 8:12). The suffix in בּקרבּו (Exo 10:1) refers to Egypt as a country; and that in בּם (Exo 10:2) to the Egyptians. In the expression, "thou mayest tell," Moses is addressed as the representative of the nation. התעלּל: to have to do with a person, generally in a bad sense, to do him harm (Sa1 31:4). "How I have put forth My might" (De Wette).

Ninth plague: The Darkness. - As Pharaoh's defiant spirit was not broken yet, a continuous darkness came over all the land of Egypt, with the exception of Goshen, without any previous announcement, and came in such force that the darkness could be felt. חשׁך וימשׁ: "and one shall feel, grasp darkness." המשׁ: as in Psa 115:7; Jdg 16:26, ψηλαφητὸν σκότος (lxx); not "feel in the dark," for משׁשׁ has this meaning only in the Piel with בּ (Deu 28:29). אפלה חשׁך: darkness of obscurity, i.e., the deepest darkness. The combination of two words or synonyms gives the greatest intensity to the thought. The darkness was so great that they could not see one another, and no one rose up from his place. The Israelites alone "had light in their dwelling-places." The reference here is not to the houses; so that we must not infer that the Egyptians were unable to kindle any lights even in their houses. The cause of this darkness is not given in the text; but the analogy of the other plagues, which had all of them a natural basis, warrants us in assuming, as most commentators have done, that there was the same here - that it was in fact the Chamsin, to which the lxx evidently allude in their rendering: σκότος καὶ γνόφος καὶ θύελλα. This wind, which generally blows in Egypt before and after the vernal equinox and lasts two or three days, usually rises very suddenly, and fills the air with such a quantity of fine dust and coarse sand, that the sun loses its brightness, the sky is covered with a dense veil, and it becomes so dark that "the obscurity cause by the thickest fog in our autumn and winter days is nothing in comparison" (Schubert). Both men and animals hide themselves from this storm; and the inhabitants of the towns and villages shut themselves up in the innermost rooms and cellars of their houses till it is over, for the dust penetrates even through well-closed windows. For fuller accounts taken from travels, see Hengstenberg (pp. 120ff.) and Robinson's Palestine i. pp. 287-289. Seetzen attributes the rising of the dust to a quantity of electrical fluid contained in the air. - The fact that in this case the darkness alone is mentioned, may have arisen from its symbolical importance. "The darkness which covered the Egyptians, and the light which shone upon the Israelites, were types of the wrath and grace of God" (Hengstenberg). This occurrence, in which, according to Arabian chroniclers of the middle ages, the nations discerned a foreboding of the day of judgment or of the resurrection, filled the king with such alarm that he sent for Moses, and told him he would let the people and their children go, but the cattle must be left behind. יצּג: sistatur, let it be placed, deposited in certain places under the guard of Egyptians, as a pledge of your return. Maneat in pignus, quod reversuri sitis, as Chaskuni correctly paraphrases it. But Moses insisted upon the cattle being taken for the sake of their sacrifices and burnt-offerings. "Not a hoof shall be left behind." This was a proverbial expression for "not the smallest fraction." Bochart gives instances of a similar introduction of the "hoof" into proverbial sayings by both Arabians and Romans (Hieroz. i. p. 490). This firmness on the part of Moses he defended by saying, "We know not with what we shall serve the Lord, till we come thither;" i.e., we know not yet what kind of animals or how many we shall require for the sacrifices; our God will not make this known to us till we arrive at the place of sacrifice. עבד with a double accusative as in Gen 30:29; to serve any one with a thing.