1 Yahweh said to Moses, "Go in to Pharaoh, for I have hardened his heart, and the heart of his servants, that I may show these my signs in the midst of them,
*Minor differences ignored. Grouped by changes, with first version listed as example.
And the Lord said. Moses passes on to another plague, whereby God took vengeance on the treachery and obstinacy of the wicked king; viz., that He gave over the remaining produce of the year, which He had spared, to be eaten and devoured by locusts. And this was no ordinary punishment, to destroy Egypt by dearth and famine, when all their corn had perished. But, before Moses proceeds to this, he again relates that he was the proclaimer of this plague, and that God had announced to him the reason why Pharaoh had so often resisted to his own injury. Therefore God says, that He had hardened his heart, in order that he might show forth these miracles and evidences of His power; for if Pharaoh had been humbled, and had yielded immediately, the contest would have been superfluous; since what would be the object of contending with a conquered and prostrate enemy? The obstinacy of the tyrant, then, in so often provoking God, opened the way to more miracles, as fire is produced by the collision of flint and iron. Thence also the silly imagination is refuted, that the heart of Pharaoh was no otherwise hardened than as the miracles were set. before his eyes; for Moses does not say that his heart was divinely hardened by the sight of the signs, but that it pleased God in this manner to manifest His power. Hence also we gather, that whatever occurred was predestinated by the sure counsel of God. For God willed to redeem His people in a singular and unusual way. That this redemption might be more conspicuous and glorious, He set up Pharaoh against himself like a rock of stone, which by its hardness might afford a cause for new and more remarkable miracles. Pharaoh was, therefore, hardened by the marvelous providence of God with this object, that the grace of His deliverance might be neither despicable nor obscure. For God regarded tits own people more than the Egyptians, as immediately appears, "that thou mayest tell in the ears of thy son, and of thy son's son," etc. For far more abundant material for thanksgiving and for celebrating the memory of their deliverance was afforded, by the fact of the Israelites having seen God's arm stretched forth so often from heaven, and with so many prodigies. Had they been redeemed by any ordinary method, the praise due to God would soon have been forgotten. It was proper, then, that their posterity should be thus instructed by their fathers, that they might have no doubts as to the author of so illustrious a work. But it is here required of the fathers, who had been eye-witnesses of the signs, that they should be diligent and assiduous in teaching their children; and on these also, care and attention in learning is enjoined, that the recollection of God's mercies should flourish throughout all ages. The practical effect of this doctrine is seen in Psalms 44 and Psalm 105
Hardened his heart - God suffered his natural obstinacy to prevail, that he might have farther opportunities of showing forth his eternal power and Godhead.
And the Lord said unto Moses, go in unto Pharaoh, for I have hardened his heart,.... Or, as some render it, "though I have hardened his heart" (u); or otherwise it would seem rather to be a reason he should not go, than why he should; at least it would be discouraging, and he might object to what purpose should he go, it would be in vain, no end would be answered by it; though there was an end God had in view, and which was answered by hardening his heart:
and the heart of his servants; whose hearts also were hardened until now; until the plague of the locusts was threatened, and then they relent; which end was as follows:
that I might shew these my signs before him; which had been shown already, and others that were to be done, see Exodus 7:3 or in the midst of him (w), in the midst of his land, or in his heart, see Exodus 9:14.
(u) "quamvis", Piscator; so Ainsworth. (w) "in medio ejus", Pagninus, Drusius; "in interioribus ejus", Montanus.
The plagues of Egypt show the sinfulness of sin. They warn the children of men not to strive with their Maker. Pharaoh had pretended to humble himself; but no account was made of it, for he was not sincere therein. The plague of locusts is threatened. This should be much worse than any of that kind which had ever been known. Pharaoh's attendants persuade him to come to terms with Moses. Hereupon Pharaoh will allow the men to go, falsely pretending that this was all they desired. He swears that they shall not remove their little ones. Satan does all he can to hinder those that serve God themselves, from bringing their children to serve him. He is a sworn enemy to early piety. Whatever would put us from engaging our children in God's service, we have reason to suspect Satan in it. Nor should the young forget that the Lord's counsel is, Remember thy Creator in the days of thy youth; but Satan's counsel is, to keep children in a state of slavery to sin and to the world. Mark that the great foe of man wishes to retain him by the ties of affection, as Pharaoh would have taken hostages from the Israelites for their return, by holding their wives and children in captivity. Satan is willing to share our duty and our service with the Saviour, because the Saviour will not accept those terms.
PLAGUE OF LOCUSTS. (Exodus. 10:1-20)
show these my signs, &c.--Sinners even of the worst description are to be admonished even though there may be little hope of amendment, and hence those striking miracles that carried so clear and conclusive demonstration of the being and character of the true God were performed in lengthened series before Pharaoh to leave him without excuse when judgment should be finally executed.
The eighth plague; the Locusts. - Exodus 10:1-6. As Pharaoh's pride still refused to bend to the will of God, Moses was directed to announce another, and in some respects a more fearful, plague. At the same time God strengthened Moses' faith, by telling him that the hardening of Pharaoh and his servants was decreed by Him, that these signs might be done among them, and that Israel might perceive by this to all generations that He was Jehovah (cf. Exodus 7:3-5). We may learn from Ps 78 and 105 in what manner the Israelites narrated these signs to their children and children's children. אתת שׁית, to set or prepare signs (Exodus 10:1), is interchanged with שׂוּם (Exodus 10:2) in the same sense (vid., Exodus 8:12). The suffix in בּקרבּו (Exodus 10:1) refers to Egypt as a country; and that in בּם (Exodus 10:2) to the Egyptians. In the expression, "thou mayest tell," Moses is addressed as the representative of the nation. התעלּל: to have to do with a person, generally in a bad sense, to do him harm (1-Samuel 31:4). "How I have put forth My might" (De Wette).
These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin; and standing monitors to the children of men in all ages, not to provoke the Lord to jealousy, nor to strive with their Maker. The benefit of these instructions to the world doth sufficiently balance the expence.
*More commentary available at chapter level.