Exodus 10:4-11

CRITICAL NOTES.—

Exodus 10:4. Locusts] ’Arbch (ארכה): prob., the gryllus gregarius—Ges., Dav., Fü.; G. & D. understanding the word to mean “swarmers,”—F., “browsers.”

Exodus 10:8. But who are they that shall go?] One is ready to smile at the simplicity of this speech. It will be seen that there is no conjunction in the Heb. answering to our “but,” thus showing an almost amusing precipitancy in the interrogatory, as if the speaker would retract his permission before it is well uttered: mi’ wa-mi’ ha-ho-lekhim’!, “who and who are the going ones?”

Exodus 10:9. We will go, etc.] Again would we call attention to the style of the Hebrew: here to the arrangement of the words—to the vigourous inversion by which the full demand of Moses is made to smite the ear of Pharaoh with the utmost force. “WITH OUR YOUNG AND WITH OUR OLD will we go: WITH OUR SONS AND WITH OUR DAUGHTERS, WITH OUR FLOCKS AND WITH OUR HERDS, will we go; for A FESTIVAL TO JEHOVAH [is] ours!”

Exodus 10:10. As I let you go] “As certainly as I let you go;” or, “whenever I let you go.” It is clearly the language of defiance.

Exodus 10:11. For that ye did desire] It is necessary to lay stress on “that” and “ye” successively, to bring out the true meaning: “For—THAT—YE—did desire” = for THAT is what YE were desiring.”

MAIN HOMILETICS ON THE PARAGRAPH.— Exodus 10:4

THE PLAGUE OF LOCUSTS THREATENED

I. It was threatened in case that Pharaoh would not give the Israelites the freedom demanded by God. (Exodus 10:4.) God has now been in controversy with Pharaoh for a long time, and we should have thought that the latter would have experienced quite enough of retribution to make him yield. But now another plague is threatened. God will continue to plague men till they give up sin. He will not yield the welfare of His own despised people to the obstinacy of a wicked ruler. The good have in God a stern Defender.

II. That some men are much more sensitive to the threatenings of God than others. (Exodus 10:7.) The servants of Pharaoh give tokens of submission; but they are more fearful than penitent. They endeavour to persuade the king to come to terms with Moses. Pharaoh consents to their wish. Calls the two servants of God. He endeavours to bargain with them. But in vain. He wants to retain the young children of Israel in bondage. He knew that they would grow up to be of value to his nation. Satan does not like to let children go out of his service. Parents should not leave their young ones behind when they set out in the service of heaven. If men were sensitive to the threatenings of God, what judgments would they avert!

III. That Divine threatenings must make ministers faithful in the discharge of their duty. (Exodus 10:9.) Moses gives the king to understand that there would be no compromise in the matter; that he must either let Israel go, or suffer the penalty of disobedience. Moses was fearless. He was faithful. He was true to his mission. And so in the times of threatened retribution it behoves the minister of God to be faithful, to denounce all attempts at moral compromise.

SUGGESTIVE COMMENTS ON THE VERSES

Exodus 10:4. To-morrow:—

1. A judgment.
2. A mystery.
3. A crisis.
4. An anxiety.
5. A hope.

If thou refuse:—

1. Then man can refuse to obey God.
2. Then man can dare the judgments of God.
3. Then man takes a great responsibility upon himself.

The locusts:—

1. Very grievous.
2. Darkening the light.
3. Devouring the fruit.
4. Entering the houses.

Good men should leave sinners when they have declared the message of God:—

1. As a reproof.
2. As a contempt.
3. As a prophecy.
4. As a relief.

Exodus 10:7. A REMONSTRANCE AGAINST SIN

I. It was addressed by inferiors to their Superior. Pharaoh was remonstrated with by his servants, by the chief men of his realm. Hitherto they appear to have been silent. Now they become impatient of the suffering brought upon them. How much good would be accomplished if advisers would always remonstrate with kings in conflict with the Eternal! The conduct of these men was,

(1) bold;

(2) wise;

(3) needed; and if inferiors would endeavour to check those above them when they are about to do evil, they would prevent much crime, they would render themselves blameless, and would do a brave and a faithful thing.

II. It was inspired by a deep feeling of terror. The servants of Pharaoh were concerned for their own safety as well as for the welfare of the nation, which was endangered by the plagues. They regarded Moses as a snare unto them. And so men are animated by varied motives in their remonstrances against sin—sometimes pure and lofty, at other times mean and selfish. These servants did not feel sin to be sin, but a punishment, and hence their entreaty with the king. But it is well for men under any circumstances to cry out against moral evil.

III. It was influential for temporary good. Moses and Aaron were brought again unto Pharaoh. The king saw that his chief advisers were against him, and regarded their utterance as representative of the national feeling. He had misgivings. The remonstrance made him halt in his rebellion. And many a remonstrance since has made the sinner hesitate in a course of evil, even though it has not reformed his life. Some men are apparently more accessible to the advice of their comrades than they are to the commands of heaven. The wicked servant may preach the gospel to his despotic master.

IV. It was ultimately disregarded. The servants had given Pharaoh good advice, they had influenced him aright, and they had uttered an unconscious prophecy of his future; yet they were finally disregarded. When a man disregards God, he is not likely to pay much heed to the remonstrance of his comrades. Many a wise man has had the pain of seeing his good advice rejected by the sinner. LESSONS,

1. Remonstrate with the sinner.

2. Show him the folly and woe of sin.

3. You are not responsible for the result of such a remonstrance.

Exodus 10:8. RENEWED OPPORTUNITIES OF MORAL GOOD, “And Moses and Aaron were brought again unto Pharaoh.”

I. Consequent upon the faithful rebuke of friends. The king was led through the rebuke of his servants to seek another interview with Moses and Aaron, and hence to have another opportunity afforded him of yielding to the command of God. Men have repeated opportunities given them for moral improvement in their lives; often through the plain fidelity of a friend.

II. Through contact with a holy man. Pharaoh was again brought into the companionship of Moses and Aaron. He would feel the influence of their characters upon him. Every time we are brought into contact with a bright and beautiful moral character we should seek to catch something of its radiance. Such contact is an opportunity for soul improvement.

III. May be left unused through the perverseness of the soul. Pharaoh was none the better for this renewed interview with these two servants of God. He only manifested his obstinacy more fully. It is awfully possible to allow all the renewed opportunities of the soul for moral good to pass away unimproved.

Exodus 10:9. Captious questions from wicked men are plainly answered by God’s servants.

Ministers must faithfully declare the purpose of God with regard to His Church.
Little ones as well as great must be carried along with the Church of God to their rest.
The work of the Church after redemption is to serve Jehovah, and to keep a feast to Him.

Exodus 10:10. Proud persecutors terrified with judgments, though they yield a little to God, yet scorn to give Him His terms.

It is the policy and cruelty of persecutors to keep in thraldom the little ones of the Church.
Persecuting powers threaten the Church with evil, as God threatens them.
Whatever persecuting powers seem to yield to the Church, they resolve it shall not be so as God would have it.
Persecuting powers shall tell God who shall serve Him, and allow no more.
God’s servants are driven out with contempt from powers, when they serve not their turn.
Driving away the servants of God:—

1. It is to drive away a good friend.
2. It is to drive away a faithful monitor.
3. It is to drive away a real benefactor.
4. It is to drive away an angel of God.

THE THREATS OF THE WICKED, Exodus 10:10, latter clause.

God’s servants need to be courageous men. They have often to stand before rulers for His sake, and oppose them. They are surrounded by the machinations of powerful adversaries. They are often threatened.

I. Evil men often seek to retard God’s servants in their works by threats. God’s purposes often come into collision with the actions of wicked men. They often regard His servants as their enemies. Divine work always opposes evil. God’s servants have to break in pieces the deceptions, wrongs, and tyrannies of their age. Evil is often entrenched in triumphant positions. Men find their interest in upholding it. Wicked men defend it, and attack those who assail it. They think that they can terrify God’s servants and hinder their work, but their threats are vain. God sustains all whom He sends. No opposition, however virulent, can retard them from doing His work. They may be weak and few, but He is their strength. The lives of reformers, martyrs, and philanthropists attest this. His presence has made them valiant and persevering.

“But saved by a Divine alliance
From terrors of defeat.
Unvauntingly, yet with defiance,
One man the world may meet.”

II. That the threats of evil men need not be feared. Moses and Aaron were safe though Pharaoh might threaten evil. They were, humanly speaking, but the champions of slaves, and he was a mighty potentate; yet they were stronger than he, and had less cause for fear. We may fear evil just in proportion as we separate ourselves from God and resist His purposes. Tyrants have often proved their powerlessness to injure God’s ambassadors. God has His eye upon them, and a “hook for their jaws.” Nothing can really harm God’s servants. They may have to suffer, but suffering will be turned into triumphant joy. They may be cast into prison, but their prison walls will gleam with celestial splendour; and like the saintly Rutherford, they will find that their enemies have only sent them to reside for a while in one of God’s palaces; they may be robbed of their earthly possessions, but their true riches will be increased; they may be put to a cruel death, but this will only hasten them home from their toils to receive an eternal reward. Real evil cannot befall them. Those who are doing God’s work are invincible. They are covered with the shield of the Almighty; and their work ever goes on. No fulmination of malice can stop it. They and their work are alike secure. They have no cause to fear evil.

III. That the evil threatened, menaces the threatener. Threats often fall upon those who utter them. What evil was before Pharaoh! Thus evil men, deceived by their pride, lose sight of their own dangers. They threaten when they ought to fear. Secure in their own fancied strength, they have hurled their malice upon the servants of the Most High; but their words have recoiled upon themselves. They have digged a pit and have fallen into it. The gallows that has been erected for Mordecai has borne the body of Haman. They proudly boast,

“But an hour comes to tame the might man
Unto the infant’s weakness.”

F. Hemans.

They forget God. As Luther said concerning the Potentates of his day, who did not remember the overruling might of God in their projects: “Our Lord God says unto them: For whom then do ye hold Me? for a cypher? Do I sit here above in vain, and to no purpose? You shall know that I will twist your accounts about finely, and make them all false reckonings.” So it was with Pharaoh when he threatened Moses and Aaron.—W. O. Lilley.

THE IMPERIOUSNESS OF UNBELIEF, seen (“And they were driven out from Pharaoh’s presence” Exodus 10:11):—

I. In its reluctance to grant concessions. Impressed by the terrible evidences of Jehovah’s power, and urged by his terror-stricken advisers, the proud king seems willing at length to release the people. But half repenting the permission, he asks “But who are they that shall go?” (Exodus 10:8.) So is it ever with unbelief. When compelled to make admissions, it does so with hesitation and with regret. They are wrung from a mind too proud to admit defeat.

II. In its irritable impatience in listening to the voice of reason. Moses claimed that the whole nation should depart, male and female of all ages, along with their flocks and herds. There was nothing unreasonable in this. Even the Egyptians held religious festivals at which it was customary for the women to accompany the men. But the capricious monarch, in the most indignant and scornful manner, swears the little ones shall not be allowed to go, nor any other than the men (Exodus 10:10.) Thus he showed his contempt, not only for Jehovah’s ambassadors, but for Jehovah Himself. So is it ever with unbelief. It is impatient of control; inaccessible to reason, especially of the highest kind; and manifests an impotent rage against the arguments it cannot answer.

III. In its ignominious treatment of religious teachers. The wrath of the tyrant king rose beyond all control, and he imperiously waved Moses and Aaron out of his sight. “And they were driven out from Pharaoh’s presence.” Foiled and confounded by the simple but unanswerable presentation of the truth, unbelief vents its passion in spiteful invective.

The utmost rage of unbelief is powerless to daunt the courage of God’s messengers. When Valens, the Arian Emperor, threatened Basil with bonds and banishment, the fearless bishop exclaimed—“Let him threaten boys with these. The Emperor may take away my life, but not my faith: my head, but not my crown.”—G. Barlow.