Text -- Exodus 10:19 (NET)

10:19 and the Lord turned a very strong west wind, and it picked up the locusts and blew them into the Red Sea. Not one locust remained in all the territory of Egypt.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 10:19

wind brought the locusts and now a west - wind carried them off. Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel; the wind blows where it listeth for us, but not where it listeth for him; he directeth it under the whole heaven.

JFB: Exo 10:13-19

The rod of Moses was again raised, and the locusts came. They are natives of the desert and are only brought by an east wind into Egypt, where they sometimes come in sun-obscuring clouds, destroying in a few days every green blade in the track they traverse. Man, with all his contrivances, can do nothing to protect himself from the overwhelming invasion. Egypt has often suffered from locusts. But the plague that followed the wave of the miraculous rod was altogether unexampled. Pharaoh, fearing irretrievable ruin to his country, sent in haste for Moses, and confessing his sin, implored the intercession of Moses, who entreated the Lord, and a "mighty strong west wind took away the locusts."

Clarke: Exo 10:19

A mighty strong west wind - רוח ים ruach yam , literally the wind of the sea; the wind that blew from the Mediterranean Sea, which lay north-west of Egypt, which had the Red Sea on the east. Here again God works by natural means; he brought the locusts by the east wind, and took them away by the west or north-west wind, which carried them to the Red Sea where they were drowned

Clarke: Exo 10:19

The Red Sea - ים סוף yam suph , the weedy sea; so called, as some suppose, from the great quantity of alga or sea-weed which grows in it and about its shores. But Mr. Bruce, who has sailed the whole extent of it, declares that he never saw in it a weed of any kind; and supposes it has its name suph from the vast quantity of coral which grows in it, as trees and plants do on land. "One of these,"he observes, "from a root nearly central, threw out ramifications in a nearly circular form measuring twenty-six feet diameter every way."- Travels, vol. ii., p. 138. In the Septuagint it is called θαλασσα ερυθρα, the Red Sea, from which version we have borrowed the name; and Mr. Bruce supposes that it had this name from Edom or Esau, whose territories extended to its coasts; for it is well known that the word אדם Edom in Hebrew signifies red or ruddy. The Red Sea, called also the Arabic Gulf, separates Arabia from Upper Ethiopia and part of Egypt. It is computed to be three hundred and fifty leagues in length from Suez to the Straits of Babelmandel, and is about forty leagues in breadth. It is not very tempestuous, and the winds usually blow from north to south, and from south to north, six months in the year; and, like the monsoons of India, invariably determine the seasons of sailing into or out of this sea. It is divided into two gulfs: that to the east called the Elanitic Gulf, from the city of Elana to the north end of it; and that to the west called the Heroopolitan Gulf, from the city of Heroopolis; the former of which belongs to Arabia, the latter to Egypt. The Heroopolitan Gulf is called by the Arabians Bahr el Kolzum, the sea of destruction, or of Clysmae, an ancient town in that quarter; and the Elanitic Gulf Bahr el Akaba, the sea of Akaba, a town situated on its most inland point

TSK: Exo 10:19

a mighty : Exo 10:13

cast : Heb. fastened

the Red sea : Exo 13:18, Exo 15:4; Joe 2:20; Heb 11:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 10:19

West wind - Literally, "a sea wind,"a wind blowing from the sea on the northwest of Egypt.

Red sea - The Hebrew has the "Sea of Suph": the exact meaning of which is disputed. Gesenius renders it "rush"or "seaweed;"but it is probably an Egyptian word. A sea-weed resembling wood is thrown up abundantly on the shores of the Red Sea. The origin of the name "Red"Sea is uncertain: (naturalists have connected it with the presence of red infusoria, Exo 7:17).

Poole: Exo 10:19

A mighty strong west wind Heb. a wind of the sea , i.e. coming from the sea, called there the great sea, and the Mediterranean Sea, from whence came the north-west wind, which did blow the locusts directly into the Red Sea.

Cast them as the Hebrew word signifies, with a great noise , and with great force, so as they should never rise again to molest them.

The Red Sea Heb. the sea of bulrushes , so called from the great number of bulrushes near its shore; or, the sea of bounds or limits , q.d. the narrow sea , whereas they could see no bounds nor shore beyond the Mediterranean Sea. It was called the Arabian Gulf, and by others the Red Sea, either from its red sand, or rather from Esau, called also Edom , which signifies red , Gen 25:30 , from whom as the adjoining country was called Edom , or red , so this was called the Red Sea.

Haydock: Exo 10:19

West. Hebrew sea, (Mediterranean) to the north and west of Egypt. ---

Red sea. Hebrew, "of suph," or green herbs, which abound there. It has also a reddish appearance in some places, from the coral branches of a saffron colour. It probably was called red from Edom, or Erythros, the son of Isaac. (Calmet) ---

God drowned the locusts in this sea, by means of the wind, which often proves the destruction of those animals. (Pliny, Natural History xi. 29.)

Gill: Exo 10:19

And the Lord turned a mighty strong west wind,.... He turned the wind the contrary way it before blew; it was an east wind that brought the locusts, but now it was changed into a west wind, or "a wind of the sea" ^u, of the Mediterranean sea; a wind which blew from thence, which lay to the west of Egypt, as the Red sea did to the east of it, to which the locusts were carried by the wind as follows: which took away the locusts, and cast them into the Red sea; and as it is usual for locusts to be brought by winds, so to be carried away with them, and to be let fall into seas, lakes, and pools, and there perish. So Pliny says ^w of locusts, that being taken up and carried with the wind in flocks or swarms, they fell into seas and lakes; and Jerom observes ^x in his time, that they had seen swarms of locusts cover the land of Judea, which upon the wind rising have been driven into the first and last seas; that is, into the Dead sea, and into the Mediterranean sea; see Joe 2:20. This sea here called the Red sea is the same which is now called the Arabian gulf; in the original text it is the sea of Suph; that is, the sea of flags or rushes; as the word is rendered, Exo 2:3 from the great numbers of these growing on the banks of it, which are full of them, as Thevenot ^y says; or the "sea of weeds" ^z, from the multitude of them in the bottom of it, or floating on it. So Columbus found in the Spanish West Indies, on the coast of Paria, a sea full of herbs, or weeds ^a, which grew so thick, that they sometimes in a manner stopped the ships. Some render Yam Suph, the sea of bushes; and some late travellers ^b observe, that though, in the dreadful wilds along this lake, one sees neither tree, shrub, nor vegetable, except a kind of bramble, yet it is remarkable that they are found in the sea growing on its bottom, where we behold with astonishment whole groves of trees blossoming and bearing fruit, as if nature by these marine vegetables meant to compensate for the extreme sterility reigning in all the deserts of Arabia; and with this agrees the account that Pliny ^c gives of the Red sea, that in it olives and green fruit trees grow; yea, he says that that and all the Eastern ocean is full of woods; and adds, it is wonderful that in the Red sea woods live, especially the laurel, and the olive bearing berries. Hillerus ^d thinks this sea here has the name of the sea of Suph from a city of the same name near unto it. It is often called the Red sea in profane authors as here, not from the coral that grew in it, or the red sand at the bottom of it, or red mountains near it; though Thevenot ^e says, there are some mountains all over red on the sides of it; nor from the shade of those mountains upon it; nor from the appearance of it through the rays of the sun upon it; and much less from the natural colour of it; which, as Curtius ^f observes, does not differ from others; though a late traveller says ^g, that"on several parts of this sea (the Red sea) we observed abundance of reddish spots made by a weed resembling "cargaco" (or Sargosso) rooted in the bottom, and floating in some places: upon strict examination, it proved to be that which we found the Ethiopians call Sufo (as here Suph), used up and down for dying their stuffs and clothes of a red colour,''but the Greeks called it so from Erythras or Erythrus, a king that reigned in those parts ^h, whose name signifies red; and it is highly probable the same with Esau, who is called Edom, that is, red, from the red pottage he sold his birthright for to Jacob; and this sea washing his country, Idumea or Edom, was called the Red sea from thence; and here the locusts were cast by the wind, or "fixed" ⁱ, as a tent is fixed, as the word signifies, and there continued, and never appeared more:

there remained not one locust in all the coasts of Egypt; so that the removal of them was as great a miracle as the bringing them at first: this was done about the nineth day of the month Abib.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 10:19

¹ tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

² tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.

Geneva Bible: Exo 10:19

And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the ^{( g )} Red sea; there remained not one locust in all the coasts of Egypt.

^{( g )} The water seemed red, because the sand or gravel is red: the Hebrews call it the Sea of bulrushes.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 10:1-29

1 God threatens to send locusts.

7 Pharaoh moved by his servants, inclines to let the Israelites go.

12 The plague of the locusts.

16 Pharaoh entreats Moses.

21 The plague of darkness.

24 Pharaoh again entreats Moses, but yet is hardened.

MHCC: Exo 10:12-20

God bids Moses stretch out his hand; locusts came at the call. An army might more easily have been resisted than this host of insects. Who then is able to stand before the great God? They covered the face of the earth, and ate up the fruit of it. Herbs grow for the service of man; yet when God pleases, insects shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat thus exposed, but for those which endure to eternal life. Pharaoh employs Moses and Aaron to pray for him. There are those, who, in distress, seek the help of other people's prayers, but have no mind to pray for themselves. They show thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires only that this death might be taken away, not this sin. He wishes to get rid of the plague of locusts, not the plague of a hard heart, which was more dangerous. An east wind brought the locusts, a west wind carries them off. Whatever point the wind is in, it is fulfilling God's word, and turns by his counsel. The wind bloweth where it listeth, as to us; but not so as it respects God. It was also an argument for their repentance; for by this it appeared that God is ready to forgive, and swift to show mercy. If he does this upon the outward tokens of humiliation, what will he do if we are sincere! Oh that this goodness of God might lead us to repentance! Pharaoh returned to his resolution again, not to let the people go. Those who have often baffled their convictions, are justly given up to the lusts of their hearts.

Matthew Henry: Exo 10:12-20

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.

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.

Keil-Delitzsch: Exo 10:18-20

To show the hardened king the greatness of the divine long-suffering, Moses prayed to the Lord, and the Lord cast the locusts into the Red Sea by a 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."The fact that locusts do perish in the sea is attested by many authorities. Gregatim sublatae vento in maria aut stagna decidunt ( Pliny ); many others are given by Bochart and Volney . ויּתקעהוּ : He thrust them, i.e., drove them with irresistible force, into the Red Sea. The Red Sea is called סוּף ים , according to the ordinary supposition, on account of the quantity of sea-weed which floats upon the water and lies upon the shore; but Knobel traces the name to a town which formerly stood at the head of the gulf, and derived its name from the weed, and supports his opinion by the omission of the article before Suph , though without being able to prove that any such town really existed in the earlier times of the Pharaohs.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 5:1--11:10

B. God's demonstrations of His sovereignty chs. 5-11

God permitted the conflict between Moses and Pharaoh for three reasons at least.

1. In this conflict God displayed His superior power and sovereignty over Pharaoh and the gods of Egypt.

2. God strengthened the faith of His people so that they would trust and obey Him and thereby realize all of His gracious purposes for them as a nation.

3. God also used these events to heighten anticipation of and appreciation for the redemption He would provide. The Israelites would forever after look back on the Exodus as the greatest demonstration of God's love at work for them.

"It is impossible to find a more exact illustration of the truth of Rom. i. than that presented in this story of Pharaoh's conflict with Jehovah."⁹⁹

Constable: Exo 9:13--11:1

6. The seventh, eighth, and ninth plagues 9:13-10:29

Moses announced the purpose of the following plagues to Pharaoh "in the morning" (cf. 7:15; 8:20). This purpose was twofold: that Pharaoh personally might know God's power (v. 14) and that the whole world might know it (v. 16; cf. Rom. 9:17).

Hail (seventh plague) 9:13-35

God sent the worst hail storm Egypt had ever experienced (vv. 18, 24) and accompanied it with thunder, fire (lightning?), and rain (vv. 23, 34).¹⁷⁰

"The recurring thunderclaps . . ., the lightning darting back and forth . . ., and the severity of the storm . . . all suggest the advent of Yahweh in theophany . . . and thus the Presence of Yahweh in a more dramatic and intense coming than anywhere in the mighty-act sequence to this point."¹⁷¹

Pharaoh's repentance was shallow; he acknowledged only his mistake and unfairness, but he did not repent of his blasphemy of Yahweh (v. 27). Moses perceived Pharaoh's true attitude. The king had not yet believed that Yahweh was sovereign (v. 29). Fearing Him means bowing in submission to Him as sovereign over all the earth (v. 30; cf. 10:3).

"What would the worshippers of Nut have thought when they looked skyward not to see the blessings of the sun and warmth, but the tragedy of storm and violence. Nut was the sky goddess. It was from her domain that this tragedy originated. One reflects upon the responsibilities of both Isis and Seth who also had responsibilities relating to agricultural crops. The black and burned fields of flax were a silent testimony to the impotence and incapability of wooden and stone deities."¹⁷²

The Egyptians used flax (v. 31) to make linen cloth that they preferred over wool. The Egyptian priests, among other people, dressed in linen. This plague was a judgment on them, therefore. The Egyptians used barley (v. 31) to make beer and as animal food, but the poorer people also ate it.¹⁷³ These two crops are in bud in late January and early February in lower (northern) Egypt, which enables us to identify the time of year when this plague took place.

This is the first miracle in which we see the presence of death.

Locusts (eighth plague) 10:1-20

Moses explained another purpose of God in sending further plagues in this context, namely, so the Israelites in future generations would believe in Yahweh's sovereignty (v. 2)

Locusts were and still are a menace in Egypt as well as in many other countries of the world. The wind drove them from the wetter areas to the whole land of Egypt, excluding Goshen, where they multiplied. They consumed the remaining half of the crops and trees left by the hail.¹⁷⁴

Among their other gods, the Egyptians prayed to one manifested as a locust that they believed would preserve them from attacks by this devastating insect.¹⁷⁵

Pharaoh's permission for the male Israelites to leave Egypt to worship God brought on by the urging of his counselors was arbitrary. Egyptian females worshipped with their husbands, and Pharaoh could have permitted both men and women to worship Yahweh. Pharaoh's servants seem to have been ready and willing to acknowledge Yahweh as a god, but for Pharaoh this conflict had greater significance. It was a test of sovereignty. The advice of Pharaoh's servants reflects their extreme distress (v. 7).

"The king who . . . has a direct knowledge of the predestined order of the universe, cannot consult mere mortals. His decisions are represented as spontaneous creative acts motivated by considerations which are beyond human comprehension, although he may graciously disclose some of them."¹⁷⁶

Joseph had previously delivered the Egyptians from starvation, but now Moses brought them to starvation. Both effects were the result of official Egyptian policy toward Abraham's descendants (cf. Gen. 12:3).

Pharaoh's confession of sin and his request for forgiveness were also most unusual.

"The Egyptian viewed his misdeeds not as sins, but as aberrations. They would bring him unhappiness because they disturbed his harmonious integration with the existing world; they might even be explicitly disapproved by one or another of the gods, but these were always ready to welcome his better insight. . . . It is especially significant that the Egyptians never showed any trace of feeling unworthy of the divine mercy. For he who errs is not a sinner but a fool, and his conversion to a better way of life does not require repentance but a better understanding."¹⁷⁷

". . . the picture of a halting, confused Pharaoh plays well here at the conclusion of the plague narratives. It shows that Moses and Aaron were beginning to get on his nerves."¹⁷⁸

The Red Sea (v. 19) is the present Red Sea that lies to the east and south of the delta region. Some students of Exodus have mistakenly called it the Sea of Reeds. This opinion is due to the large quantity of papyrus reeds and seaweeds that some scholars have claimed grew on its banks and floated on its waters. However these reeds do not grow in salt water.¹⁷⁹

Darkness (ninth plague) 10:21-29

Since the other plagues to this point seem to have been natural phenomena many commentators interpret this one as such, too. The most common explanation for the darkness that lasted three days (v. 22) and affected the Egyptians but not the Israelites (v. 23) is that it resulted from a dust storm.

A 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 course sand, that the sun looses its brightness, the sky is covered with a dense veil, and it becomes . . . dark. . . ."¹⁸⁰

"In the light of Egyptian theology and practice, this [ninth] plague was very significant. To a large degree it struck at the very heart of Egyptian worship and humbled one of Egypt's greatest gods. The sun god Re was considered one of the great blessings in the land of Egypt. His faithfulness in providing the warmth and light of sun day after day without fail caused them to express great joy over the faithfulness of this deity. The attitude of the Egyptians regarding the sun is perhaps best expressed in what has been called a universalist hymn to the sun' translated by John Wilson.

"Hail to thee, beautiful Re of every day, who rises at dawn without ceasing, Khepri wearying (himself) with labor! Thy rays are in (one's) face, without one knowing it. Fine gold is not like the radiance of thee. Thou who has constructed thyself, thou didst fashion thy body, a shaper who was (himself) not shaped; unique in his nature, passing eternity, the distant one, under whose guidance are millions of ways, just as thy radiance is like the radiance of heaven and thy color glistens more than its surface.'¹⁸¹

"The faithful warmth and provision of the sun was something fully enjoyed by both the Egyptian statesman and the laborer who worked in the fields. They praised the sun because thou presentest thyself daily at dawn. Steadfast is thy sailing which carries thy majesty.'¹⁸²

"Of particular significance with respect to this plague was the prestige of the god Amun-Re, the chief deity of Thebes and a sun god. In the New Kingdom period [when the plagues took place] this god was the Egyptian national god, part of a very important triad of deities including Amun-Re, his wife Mut, and their son Khons. Amun-Re was commonly represented by sacred animals such as the ram and the goose. A number of other deities were associated with the sun, sky, and moon; for example Aten was the deified sun disc. This god was proclaimed to be the only god by [Pharaoh] Akhenaten with emphasis on a special cult centered at Amarna. Atum was also another important god in lower Egypt whose worship was centered mainly at Heliopolis. He was the god of the setting sun and was usually depicted in human form. Sacred animals associated with this god were the snake and the lion. The god Khepre who often appeared in the shape of the beetle (Scarabeus sacer) was a form of the sun god Re. Another very important sun god was Horus often symbolized by a winged sun disc. He was considered to be the son of Osiris and Isis but also the son of Re and the brother of Seth. Harakhte, another form of Horus and identified with the sun, was venerated mainly at Heliopolis and was represented by the hawk.

"Among the deities affected by this tragic darkness was Hathor a sky goddess and likewise the goddess of love and joy. Hathor was the tutelary deity of the Theban necropolis. She was venerated particularly at Dendera and depicted with cow horns or was a human figure which was cow-headed. The sky goddess Nut would also have been involved in the humiliation of this plague. What of the prestige of Thoth, a moon god of Hermopolis? He was also the god of writing and of the computation of time.

"This list could be greatly extended involving a number of other deities associated with the sun, stars, and light but the above are sufficient to indicate the tremendous importance of the sun and sunlight to the Egyptians. . . . One wonders what the prestige of Pharaoh must have been at this point. Among the divine attributes of Pharaoh was the fact that he was in fact a representation of Re . . . by whose beams one sees, he is one who illuminates the two lands [Upper and Lower Egypt] more than the sun disc.'"¹⁸³

Pharaoh still did not submit completely to Yahweh's sovereign demands (v. 24). Consequently a tenth plague followed.

"For the first time, Yahweh moves to make Pharaoh obstinate during the negotiations. Heretofore he has made Pharaoh stubborn after he has agreed to Moses' demands, after Yahweh's mighty action has ceased and before Moses can leave with the sons of Israel."¹⁸⁴

"It is a sad farewell when God, in the persons of his servants, refuses anymore to see the face of the wicked."¹⁸⁵

The world had begun in total darkness (Gen. 1:2), and now Egypt had returned to that chaotic state.¹⁸⁶

Guzik: Exo 10:1-29

Exodus 10 - The Plagues Continue

A. The eighth plague: Locusts.

1. (1-6) God tells Moses to bring another warning to Pharaoh.

Now the LORD said to Moses, "Go in to Pharaoh; for I have hardened his heart and the hearts of his servants, that I may show these signs of Mine before him, and that you may tell in the hearing of your son and your son's son the mighty things I have done in Egypt, and My signs which I have done among them, that you may know that I am the LORD." So Moses and Aaron came in to Pharaoh and said to him, "Thus says the LORD God of the Hebrews: 'How long will you refuse to humble yourself before Me? Let My people go, that they may serve Me. Or else, if you refuse to let My people go, behold, tomorrow I will bring locusts into your territory. And they shall cover the face of the earth, so that no one will be able to see the earth; and they shall eat the residue of what is left, which remains to you from the hail, and they shall eat every tree which grows up for you out of the field. They shall fill your houses, the houses of all your servants, and the houses of all the Egyptians; which neither your fathers nor your fathers' fathers have seen, since the day that they were on the earth to this day.' " And he turned and went out from Pharaoh.

a. I have hardened his heart: Here the LORD says that He hardened Pharaoh's heart, yet in Exodus 9:34 it says that he [Pharaoh] hardened his heart. Which was true? Both are true, and one does not deny the other. In hardening Pharaoh's heart, God allowed him to have what he sinfully desired - a hard heart.

b. That you may tell in the hearing of your son and your son's son the mighty things I have done in Egypt: God's work was not only for the sake of the generation of Moses and Pharaoh; it was also for your son and your son's son. God does mighty works among us so that we can encourage generations to come.

c. How long will you refuse to humble yourself before Me? Getting to the heart of the matter, God warns Pharaoh to humble himself or the worst plague of locusts ever seen will come upon Egypt. Pride was at the heart of Pharaoh's problem; he simply didn't want to give into God.

2. (7-11) Pharaoh seems to relent - with qualifications.

Then Pharaoh's servants said to him, "How long shall this man be a snare to us? Let the men go, that they may serve the LORD their God. Do you not yet know that Egypt is destroyed?" So Moses and Aaron were brought again to Pharaoh, and he said to them, "Go, serve the LORD your God. Who are the ones that are going?" And Moses said, "We will go with our young and our old; with our sons and our daughters, with our flocks and our herds we will go, for we must hold a feast to the LORD." Then he said to them, "The LORD had better be with you when I let you and your little ones go! Beware, for evil is ahead of you. Not so! Go now, you who are men, and serve the LORD, for that is what you desired." And they were driven out from Pharaoh's presence.

a. How long shall this man be a snare to us? These men, known as Pharaoh's servants hardened their hearts before (Exodus 9:34). Still now, even they relent in light of the destruction that has come upon Egypt - but Pharaoh's heart is harder still!

b. Who are the ones that are going? Pharaoh again wants to bargain with God and Moses. He wants to allow some to go into the wilderness to worship, but keep the women and children home as hostages.

i. Pharaoh offered a compromise in Exodus 8:25-26, suggesting that they could have a day to sacrifice to the LORD while still in Egypt. Moses rejected that compromise, and will reject this one also. God won't strike this bargain, because He doesn't need to - God holds all the negotiating leverage.

ii. What Pharaoh wanted is what many of us want in the flesh - a way to "give in" to God, without fully submitting to Him. Sometimes we look for a way to sort of bargain with God as an equal, instead of submitting to Him as Creator and LORD.

iii. When Moses first came to Pharaoh, Pharaoh said: Who is the LORD, that I should obey His voice to let Israel go? (Exodus 5:2). The fact that Pharaoh still will not submit to the LORD shows that he doesn't know who the LORD is yet. This is despite the fact that the LORD God has made it clear that He is:

· Greater than the god Khnum (the guardian of the Nile)

· Greater than the god Hapi (the spirit of the Nile)

· Greater than the god Osiris (who had the Nile as his bloodstream)

· Greater than the goddess Heqt (the frog-goddess of fertility)

· Greater than the goddess Hathor (a cow-like mother goddess)

· Greater than the god Imhotep (the god of medicine)

· Greater than Nut (the sky goddess)

· Able to stop the whole worship of the Egyptian gods with loathsome lice and swarms of insects

iv. Despite all this, Pharaoh shows he still does not know the LORD God. Very well, God will show him more!

3. (12-15) The plague of locusts comes.

Then the LORD said to Moses, "Stretch out your hand over the land of Egypt for the locusts, that they may come upon the land of Egypt, and eat every herb of the land; all that the hail has left." So Moses stretched out his rod over the land of Egypt, and the LORD brought an east wind on the land all that day and all that night. When it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt and rested on all the territory of Egypt. They were very severe; previously there had been no such locusts as they, nor shall there be such after them. For they covered the face 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. So there remained nothing green on the trees or on the plants of the field throughout all the land of Egypt.

a. They ate every herb of the land and all the fruit of the trees which the hail had left: Now the LORD God shows Himself greater than the Egyptian god Seth, thought to be the protector of crops.

b. There remained nothing green on the trees or on the plants of the field: God did for Pharaoh what He will do in our lives: expose and topple every false god. When trust in these gods it hurts to see them fall, but it is always best to have them exposed.

4. (16-20) Another false repentance by Pharaoh.

Then Pharaoh called for Moses and Aaron in haste, and said, "I have sinned against the LORD your God and against you. Now therefore, please forgive my sin only this once, and entreat the LORD your God, that He may take away from me this death only." So he went out from Pharaoh and entreated the LORD. And the LORD turned a very strong west wind, which took the locusts away and blew them into the Red Sea. There remained not one locust in all the territory of Egypt. But the LORD hardened Pharaoh's heart, and he did not let the children of Israel go.

a. I have sinned against the LORD your God and against you: Pharaoh did the same thing in Exodus 9:27-28. He said the words of repentance but did not follow through with the actions. His heart was only hardened more after God relented and showed mercy.

B. The ninth plague: Darkness.

1. (21-23) A plague of darkness comes without warning.

Then the LORD said to Moses, "Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, darkness which may even be felt." So Moses stretched out his hand toward heaven, and there was thick darkness in all the land of Egypt three days. They did not see one another; nor did anyone rise from his place for three days. But all the children of Israel had light in their dwellings.

a. Stretch out your hand toward heaven, that there may be darkness over the land of Egypt: As was the pattern with the previous plagues, the third in this set of three comes without warning.

b. Darkness which may even be felt: This was no normal darkness, it had a supernatural element to it that could be felt. Light is not only a physical property; it is an aspect of God's character (God is light and in Him is no darkness at all, 1 John 1:5). In judgment, God can withdraw His presence so significantly that the void remaining is darkness which may even be felt.

i. Seemingly, God did not even allow artificial light sources to work. The Egyptians would attempt to use candles and lamps but were unable to produce light. This was dramatic show of greatness over the prominent Egyptian god Ra, thought to be the sun god.

c. All the children of Israel had light in their dwellings: We don't know if this was because God spared them the plague or because God granted them His unique presence, bringing a supernatural light.

2. (24-29) Pharaoh's last attempt at a compromise with Moses.

Then Pharaoh called to Moses and said, "Go, serve the LORD; only let your flocks and your herds be kept back. Let your little ones also go with you." But Moses said, "You must also give us sacrifices and burnt offerings, that we may sacrifice to the LORD our God. Our livestock also shall go with us; not a hoof shall be left behind. For we must take some of them to serve the LORD our God, and even we do not know with what we must serve the LORD until we arrive there." But the LORD hardened Pharaoh's heart, and he would not let them go. Then Pharaoh said to him, "Get away from me! Take heed to yourself and see my face no more! For in the day you see my face you shall die!" And Moses said, "You have spoken well. I will never see your face again."

a. Go, serve the LORD; only let your flocks and your herds be kept back: With this, Pharaoh makes his "final offer" to Moses. All the children of Israel can go into the wilderness for three days of sacrifice unto the LORD God, but they must leave their livestock behind.

i. Undoubtedly, Pharaoh felt God was a hard bargainer and made the best deal for Himself He could. Pharaoh still saw things as someone who thinks he can bargain with the Creator - he still doesn't really know who the LORD God is, because He still has not submitted to Him.

b. Get away from me! Take heed to yourself and see my face no more! In exasperation, Pharaoh orders Moses out - telling him to never come back. Moses assured Pharaoh, "You have spoken well. I will never see your face again" - but this was not good news for Pharaoh.

i. This ends the account of the nine plagues, and though there is one yet to come - the plague upon the firstborn - it is so unique that it must be considered by itself. As review, we see the Bible tells us there are several reasons why God sent these plagues upon Pharaoh and Egypt.

· To answer Pharaoh's question, Who is the LORD? (Exodus 5:2). In the plagues, God showed Himself greater than any of the false gods of Egypt

· To show the power of God through Moses (Exodus 9:16)

· To give a testimony to the children of Israel for future generations (Exodus 10:2)

· To judge the false gods - demons, really - of Egypt (Exodus 12:12, Numbers 33:4)

· To warn the nations - more than 400 years later, the Philistines remembered the LORD God of Israel as the one who plagued the Egyptians (1 Samuel 4:8)

· As a testimony of the greatness of God to Israel (Exodus 15:11, Deuteronomy 4:34)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 10 (Chapter Introduction)

Overview

Exo 10:1, God threatens to send locusts; Exo 10:7, Pharaoh moved by his servants, inclines to let the Israelites go; Exo 10:12, The plague of the locusts; Exo 10:16, Pharaoh entreats Moses; Exo 10:21, The plague of darkness; Exo 10:24, Pharaoh again entreats Moses, but yet is hardened.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 10 (Chapter Introduction)

CHAPTER 10

The reason why God hardened Pharaoh’ s heart, Exo 10:1,2 . Egypt threatened with locusts, Exo 10:4 . Pharaoh’ s servants persuade him to let the Israelites go, Exo 10:7 . Pharaoh inquires of Moses who are they that shall go to serve the Lord, Exo 10:8 . Of Moses’ s answer, Exo 10:9 . Pharaoh’ s reply, Exo 10:10,11 . Locusts come over all Egypt, Exo 10:13-15 . Pharaoh sends for Moses, and confesseth his sin, Exo 10:16,17 . Moses prays to God, Exo 10:18 . The plague is stayed, Exo 10:19 . Pharaoh’ s heart hardened, Exo 10:20 . The ninth plague, to wit, darkness over all Egypt, Exo 10:22,23 . Pharaoh would let Israel go, but without cattle, Exo 10:24 . Moses will not leave a hoof behind, Exo 10:25,26 . Pharaoh hardened, Exo 10:27 ; and charges Moses, upon pain of death, never to appear in his sight any more, Exo 10:28 ; which also came to pass, Exo 10:29 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 10 (Chapter Introduction)

(Exo 10:1-11) The plague of locusts threatened, Pharaoh, moved by his servants, inclines to let the Israelites go.

(Exo 10:12-20) The plague of locusts.

(Exo 10:21-29) The plague of thick darkness.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 10 (Chapter Introduction)

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.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 10 (Chapter Introduction)

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.