Exodus 10

the reason of the name, called it IpvOpav SaAa<r<rav, the Red Sea; because Edom, in Hebrew, signifies red, as wfe find Gen. xxv. 29. Now this sea (which late writers call Sinus Arabicus) lies east of Egypt: and therefore a west wind was most proper to drive the locusts thither.- * There remained not one locust in all the land of Egypt.] The power of God appeared no less in sweeping them all away, than in bringing them upon the country: for both were done at the instance of Moses.

Exodus 10:1

JjlND the Lord said nnto Moses, Go in tinto Pharaoh. Perhaps Moses might think that after seven messages delivered to him, and as many plagues for his refusal, and God’s declaration that he had hardened his heart, it was to no purpose to make any new address unto him. Which it is likely he would have foreborne, if he had not received this express command from God to go to him again. For I have hardened his heart, &c.] This is rather a reason why he should not go; and therefore the particle M is not to be translated for, but although, as it many times is used in these books, and then the sense is clear; although I have hardened his heart, yet let not that hinder thy going to him, but still importune him; because I intend to take occasion from his refusing to obey me, to work greater signs and wonders for your benefit (as it follows in tho next verse), and for his ruin. That I might shew these my signs before him.] The signs, he speaks of, were those already done since he hardened him, and those which were to follow. For he had threatened, when he said he would harden Pharaoh’s heart, (vii. 3.) to multiply his signs and wonders in ithe land of Egypt. Vcr. 2. And that thou mayest tell.] The LXX. translate it, that ye may tell: for he speaks to Moses, as sustaining the person of the whole people of Israel. In the ears of thy son, and thy son’s son.] All future posterity. What things I have tvrought in Egypt.] This may refer to the ten plagues which he inflicted on the Egyptians. And my signs which I have done among tlmn,] The turning of his rod into a serpent, and two other miracles, mentioned at his first mission, are called signs, (iv. 8, 9. and see vii. 9, 10.) That ye may know hoiv that I am the Lord.] That there is no other God but me.

Exodus 10:3

And Moses and Aaron came in unto Pharaoh. As God had commanded Moses, (ver. 1.) Thus saith the Lord God of the Hebrews.] This is the style wherein they began to deliver their message to him, and which they continued all along, (v. 1. 3. vii. 16, &c.) How long wilt thou refuse to humble thyself before me?] We meet not with this chiding question in any of tho former messages; which was most proper now that he had so often refused to yield; or instantly revolted from his seeming submissions.

Exodus 10:4

Behold, to-morrow. This word behold, denotes the speedy execution of a remarkable judgment: (see

Exodus 10:20

But the Lord hardened Pharaoh’s heart, &c. See ix. 12. He left him to himself; and did not move him to persist in his late good resolution.:

Exodus 10:21

And the Lord said unto Moses. He left off now to treat with Pharaoh; and only proceeds in the execution of the sentence of utter destruction, which he had decreed against him. Stretch out ttiine hand towards heaven.] See ix. 22. That there may be darkness over the land of Egypt.] So that they should not see any thing at noon-day i Even darkness that may be felt.] In the next verse he calls it thick darkness: which was made, I suppose, by such clammy fogs, that they sensibly affected the Egyptians.'

Exodus 10:22

And there ivas thick darkness in all the land of Egypt three days. Some think, that during this three days’ darkness the Israelites were circumcised; when the Egyptians, by reason of the great horror they were in at that time, could take no advantage of them. And so Dr. Lightfoot expounds Psalm cv. 28. " They rebelled not against his word;" but submitted to be circumcised. For the words seem to signify some special piece of obedience, which they then performed. The author of the Life and Death of Moses will have it, that they punished and cut off several wicked people among the Israelites themselves; which they did at this time, that the Egyptians might not know it, and rejoice at it. But that which is more certain, is, that if the former plague ended on the ninth day, this judgment was ordered upon the tenth of the month Abib. On which day they began to prepare for the passover, by taking up the lamb which was to be then slain four days after. And God appointed this to be the first month of the year, which hitherto had been the seventh, (xii. 2, 3, 4.)

Exodus 10:23

They saw not one another. We may well look upon this as an emblem of the blindness of their minds; which was so great, that they had not the least discerning of their approaching destruction. Some of the Romans mention such darkness for a short time, as was counted prodigious by Livy and Julius Obsequcns. Particularly at the death of the Emperor Carus, therewas such a mist, that one man could not know another: (see more examples in Huetius, lib. ii. AInet. Quest, cap. 12. p. 203, &c.) But of such a darkness as this, which continued to obscure all things three days together, there is no record, but in this sacred story. Which no man hath the least reason to disbelieve; it being as easy for God to continue it for three days, as for one hour; there being also a very great reason for it, both to punish the Egyptians, and relieve tfic Israelites., Neither rose any from his place.’] None stirred out of their houses: for they could not see one another within doors: no, not by the help of a candle, or a fire, as the author of the Book of Wisdom understood it, (xvii. 5.) where he also supposes, that they were affrighted with apvol. i. paritions; and their own evil consciences were also a great terror to them, while they remained prisoners so long in dismal darkness. And the Psalmist justifies him, in part, when, instead of mentioning this plague of darkness (as he doth the rest which were inflicted on the Egyptians), he saith,’" God sent evil angels among, them/’. (Psalm Ixxviii. 49.), But all the children of Israel had light in their dwellings.] Whereby they were enabled to go about their business, and get all things ready for their departure, without any notice of the Egyptians, much less any hinderance from them; who were in a mist, and could not see what they were doing.

Exodus 10:24

And Pharaoh called unto Moses. He was so terrified by the horrible apparitions he had seen, that, at the end of the three days of darkness, he sent a messenger to call Moses: for before that time none could find their way to him. Or perhaps the meaning may be, that, in his ravening fit, he called for Moses as if he had been near him.:, And said.] When Moses came, he made his former confession a little larger: but had not the heart to comply entirely. Go ye, serve the Lord; only let the flocks and the herds be stayed, &c] It was a perfect infatuation to higgle (as we speak) with Moses, and still drive his bargain as low as he could, when he was reduced to such distress, that he was upon the brink of destruction. But this was the effect of his covetousness, which was incurable; and would not suffer him to part with them, but still to keep a pawn for their return to his servitude.:j =■«• * Let your little ones go with you,] His blindness made him think this a great condescension, because he had denied it before, (ver. 10,)

Exodus 10:25

And Moses said, Tliou must give us also sacrifices and burnt-offerings, that we may sacrifice, &c. The difference between sacrifices and burnt-offerings, see xviii, 12. As they were to sacrifice unto the Lord their God, which was the service he required, so they were to hold a feast unto him; at which both sacrifices and burnt-offerings were necessary.

Exodus 10:26

Our cattle also shall go with us. i. e. Therefore we cannot leave our cattle here, because we must uso them in sacrifice, &c. There shall not a hoof be left behind.] i. e. The smallest thing. For this was a proverbial speech in the eastern countries, as appears by the like saying among the Arabians; which was first used about horses, and afterwards translated to other things; present money even to a hoof; that is, they would not part with a horse (or any other commodity) till the buyer had laid down the price of it, to a farthing, as we now speak. Or, according to the present German language, the hoof may be put for the ^yhole beast; and the meaning be, We will not leave so niuch as one behind us. So Conr, Pellicanus. For thereof must we take to serve the Lord our God.] To offer sacrifice to him. And we know not tvith what we must serve the Lord, &c] Who was to appoint his own sacrifices: as he afterwards did, when they came into the wilderness.

Exodus 10:27

But the Lord hardened Pharaoh’s heart, gec. He did not incline Pharaoh to comply with this motion; but 2 D