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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, Ex 10:1,2. 2. He threatens the locusts, Ex 10:3-6. 3. Pharaoh, at the persuasion of his servants, is willing to treat again with Moses (Ex 10:7-9), but they cannot agree, Ex 10:10,11. 4. The locusts come, Ex 10:12-15. 5. Pharaoh cries Peccavi—I have offended (Ex 10:16,17), whereupon Moses prays for the removal of the plague, and it is done; but Pharaoh's heart is still hardened, Ex 10:18-20. II. Concerning the plague of darkness, 1. It is inflicted, Ex 10:21-23. 2. Pharaoh again treats with Moses about a surrender, but the treaty breaks off in a heat, Ex 10:26-29, etc.
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The Plagues of Egypt (1491 BC)
埃及的灾殃（公元前 1491 年）
¹ 耶和华对摩西说：你进去见法老。我使他和他臣仆的心刚硬，为要在他们中间显我这些神迹， ² 并叫你将我向埃及人所作的事，和我在他们中间所行的神迹，传于你儿子和你孙子的耳中，叫你们知道我是耶和华。 ³ 摩西、亚伦就进去见法老，对他说：耶和华希伯来人的神这样说：你在我面前不肯自卑要到几时呢？容我的百姓去，好事奉我。 ⁴ 你若不肯容我的百姓去，明天我要使蝗虫入你的境内， ⁵ 遮满地面，甚至看不见地，并且吃那避过冰雹所剩的，和田间所长的一切树木。 ⁶ 你的宫殿和你的臣仆的房屋，并一切埃及人的房屋，都要满了蝗虫；这是你祖宗和你祖宗的祖宗自立国以来直到今日，所未曾见的。摩西就转身出来离开法老。 ⁷ 法老的臣仆对他说：这人为我们的网罗要到几时呢？容这些人去事奉耶和华他们的神吧！岂不知埃及已经败坏了吗？ ⁸ 于是摩西、亚伦被召回来见法老。法老对他们说：你们去事奉耶和华你们的神吧！但那要去的是谁呢？ ⁹ 摩西说：我们要和我们老的少的、儿子女儿同去，且把羊群牛群一同带去，因为我们务要向耶和华守节。 ¹⁰ 法老对他们说：我容你们和你们妇人孩子去的时候，愿耶和华与你们同在！你们要谨慎；因为有祸在你们面前。 ¹¹ 不可都去！你们这壮年人去事奉耶和华吧！因为这是你们所求的。于是把他们从法老面前赶出去。
此处，I. 摩西得着指示。我们可以设想，他自己对法老的顽梗和神的严厉都大为震惊，对埃及的荒凉深表同情，也不知这场争端至终要怎样了局。如今神在此告诉他所定的旨意——不但是以色列的得释放，更是他名的得尊大：「叫你将我……所作的事……传于你儿子和你孙子的耳中」（出 10:1,2）。埃及十灾必要降下，为要记在后世作为无可辩驳的证据：1. 证明神在自然国度之上那统管之能，他对一切受造之物的主权，以及他有权使用它们——或作他公义的仆役，或作他公义下的受害者——全凭他旨意所定的 counsel。2. 证明神在撒但国度之上那得胜之能，以约束他和他教会之仇敌的恶毒，惩治他们的狂妄。这些灾是神伟大的永恒纪念碑，是教会幸福的纪念碑，是罪之罪性的纪念碑；也是万代世人的永恒警诫——「不要惹主发烈怒」，也不要「与造他的争执」。这些教训对世界的益处，足以抵消其代价而有余。
II. 法老受责备（出 10:3）：「耶和华希伯来人的神」——那贫穷、被人藐视、受逼迫之希伯来人的神——「这样说：你在我面前不肯自卑要到几时呢？」注意，最伟大的人也理当在大神面前自卑，若拒绝如此，便是自取危险。这已不止一次是神与君王相争的原因。伯沙撒「不降服心」（但 5:22）；西底家不在耶利米面前自卑（代下 36:12）。那不肯自卑的，神必使他自卑。法老有时装作自卑，却毫无所获，因为他既不真诚，也不恒久。
III. 蝗灾受威吓（出 10:4-6）。冰雹已经打坏了地上的出产，这些蝗虫要来吞吃它们；不但如此，它们要充满他们的房屋——而此前这些昆虫的侵入只限于田地。这必比那王所曾知的任何灾更为可怕。摩西传完了信息，不期望得到比从前更好的答复，便*「转身出来离开法老」（出 10:6）。基督也如此吩咐他的门徒，要离开那些不接待他们的人，并「把脚上的尘土跺下去，对他们作见证」*；凡被主的使者如此公义弃绝的人，灭亡便离他不远了（撒上 15:27 等）。
IV. 法老的侍臣——他的国务大臣或枢密顾问——出面调停，劝他与摩西达成某种条款（出 10:7）。他们按本分向他陈述王国可悲的光景（「埃及已经败坏了」），并极力劝他释放俘虏（「容这些人去」）；因为他们发现摩西在他们未如此行之前要作他们的网罗，宁可先甘心允诺，胜过终被强迫。以色列人对埃及人已成为一块沉重的石头，如今埃及的领袖终于愿意摆脱他们（亚 12:3）。注意，一国因君王的骄傲和顽梗而全国灭亡，乃是一件令人惋惜（且如有可能当加以防备）的事。Salus populi suprema lex——人民的福祉乃最高的法律。
V. 法老与摩西因此重新展开新的谈判，法老同意以色列人可以往旷野去献祭；但争持的要点是谁可以去（出 10:8）。1. 摩西坚持他们当带全家和一切所有同去（出 10:9）。注意，那事奉神的，当以一切所有事奉他。摩西辩称：「我们务要向耶和华守节」，所以我们必须带家人同守，并带牛羊为祭，以荣耀神。2. 法老决不肯允准：他只许男丁去——装作这就是他们所求的一切，尽管在前几次谈判中从未提过这事；但至于*「孩子」，他决意留下作人质，迫使他们回来（出 10:10,11）。他在大怒中咒诅他们，威吓说他们若动孩子，必冒性命危险。注意，撒但尽力拦阻那些自己事奉神的人，不容他们带孩子来事奉他。他是早期敬虔的死敌，知道这事对他国度的利益毁灭性极大；凡拦阻我们尽最大努力使孩子投入神服事之事，我们都有理由怀疑其中有撒但的作为。3. 谈判因此突然破裂；从前从法老面前出去的（出 10:6），如今被赶出去*。那不能忍受听自己本分的人，必快快听见自己的结局。见代下 25:16。*Quos Deus destruet eos dementat——神所要毁灭的，他必先使之昏乱。*从来没有人像法老这样为自己的灭亡而昏乱。
¹² 耶和华对摩西说：你向埃及地伸杖，使蝗虫到埃及地上来，吃地上一切的菜蔬，就是冰雹所剩的。 ¹³ 摩西就向埃及地伸杖；那一昼一夜，耶和华使东风刮在埃及地上；到了早晨，东风把蝗虫刮了来。 ¹⁴ 蝗虫上来，落在埃及的四境，甚是厉害；以前没有这样的蝗虫，以后也必没有。 ¹⁵ 因为这蝗虫遮满遍地，甚至地都黑暗了；又吃地上一切的菜蔬，和冰雹所剩树上的果子。埃及遍地，无论是树木、是田间的菜蔬，连一点青的也没有留下。 ¹⁶ 于是法老急忙召了摩西、亚伦来，说：我得罪耶和华你们的神，又得罪了你们。 ¹⁷ 现在求你，只是这一次，饶恕我的罪，求耶和华你们的神使我脱离这一次的死亡。 ¹⁸ 摩西就离开法老出去求耶和华。 ¹⁹ 耶和华转了极大的西风，把蝗虫刮起，吹入红海；在埃及的四境连一个也没有留下。 ²⁰ 但耶和华使法老的心刚硬，不容以色列人去。
此处，I. 蝗虫入侵那地——「神的军队」（珥 2:11）。神吩咐*「摩西伸出手来」（出 10:12）——仿佛向它们招手（因为它们是一声令下便来的）；他便「伸杖」（出 10:13）。请比较出 9:22,23。摩西把这归于他自己的手所伸，而是归于神的杖*——神与他同在所设立之记号。蝗虫听从了召集，乘风之翼——东风——而来；如诗 105:34,35 所记，「无数的毛虫」。一支强大的马兵步卒大军，还比这群昆虫易于抵挡。那么谁能在大神面前站立得住呢？
II. 它们在那地所造成的荒凉（出 10:15）：它们*「遮满遍地」，并且「吃尽」其中的果子。地是神「赐给人子」的；但神若愿意，他能扰乱他们的占有，差遣蝗虫和毛虫把他们驱逐出去。菜蔬本是「为人效力」而长；但当神愿意时，这些卑微的昆虫不但要与他同享，更要劫掠他，从他口中夺去粮食。我们的劳碌当不为这样暴露的住处和食物，而要为那「存到永生的」*——那是不能如此被侵夺，也不能如此被败坏的。
III. 法老因此让步（出 10:16,17）。他先前曾把摩西、亚伦从他面前赶出去（出 10:11），大概告诉他们他不愿再与他们打交道。如今他急忙又召他们来，并以从前所不屑地赶他们出去时那样多的恭敬来谄媚他们。注意，日子将到，那些藐视自己的劝戒者、轻看他们一切责备的人，将乐于与他们建立关系，并请他们为自己代求。五个愚拙的童女求聪明的*「分点油」给她们；又见诗 141:6。1. 法老认罪：「我得罪耶和华你们的神，又得罪了你们。」他如今看见自己藐视神和他的使者所作的愚妄，至少似乎悔改了。当神使人知罪自卑时，他们对神使者和他们口中所传主道的轻蔑，必被算账，重压其良心。有人以为法老说「耶和华你们的神」，等于是说「耶和华不作我的神。」许多人把神当作一个强大的仇敌对待——他们不愿与他争战，却也不愿以他为合法的君王来归服，对他尽忠心的爱慕。真正的悔改者把罪看作得罪神——他们自己的神——他们对他负有义务。2. 他求赦免——不是向神求，像悔改者所当行的，而是向摩西求；这一点在他较为可原谅，因为摩西受特别差事，被立为「法老面前的神」，并且「凡他赦免谁的罪，谁的罪就赦免了」。当他求「只是这一次饶恕」时，实际上是应许不再犯同样的罪，却似乎不愿明说这应许，对于放百姓去一事更是只字不提。注意，虚假的悔改常以泛泛的应许欺骗人，却不肯与具体的罪立约反对。3. 他请摩西、亚伦为他代求。有些人在患难中切求别人祷告的帮助，自己却无心祷告——由此可见他们对神并无真爱，对他相交也毫无喜乐。法老要他们的祷告，使「这一次的死亡」得以免去，却不要「这罪」*被除掉：他求免去蝗虫之灾，却不求免去那更为危险的心硬之灾。
IV. 因摩西的祷告，审判被挪去（出 10:18,19）。这是，1. 与审判本身一样伟大之神大能的实例。东风把蝗虫带来，如今西风把它们吹去。注意，风无论在罗盘的哪一点上，都是在成就神的话，并凭他的 counsel 而转。「风随意思吹」——就受我们的控制而言是如此；就受神的控制而言则不然：他*「在全天上引导它」。2. 这也是摩西权柄的明证，是他使命和他与那位「造平安，又造灾祸」（赛 45:7）*之神相交的坚定印证。不但如此，他如此行不但赢得了埃及人的尊敬，更向他们的好感推荐自己——因为审判既因顺服他的召集而来，其移去也是因他的祷告而得。他虽威吓那可畏的日子，却从未愿望它来到。他的使命虽是针对埃及，他的代求却为着埃及，这是他们当爱他的好理由，尽管他们惧怕他。3. 这也是与他们悔改同样有力的论证；因为借此显明神乐于赦免，速于施怜悯。他若像对待法老那样，在悔改的表明和自卑的外在记号之下，挪去某个具体的审判——或在亚哈的事上延缓它，那么我们若真诚，他将要为我们作何等大事！真悔改的人在他眼中何等蒙悦纳！但愿神的这等良善领我们悔改！
V. 法老又回到他那不敬虔的决意——不容百姓去（出 10:20）——因神公义的手加在他身上，使他的心刚硬，并坚固他在顽梗之中。注意，那屡次挫折自己的知罪、与之对抗的人，便 forfeit 了知罪的益处，被公义地交给自己心中的私欲——那些私欲（无论他们的知罪多强）至终证明比他们更强。
²¹ 耶和华对摩西说：你向天伸杖，使埃及地黑暗；这黑暗似乎摸得着。 ²² 摩西向天伸杖，埃及遍地就乌黑了三天。 ²³ 三天之内，人彼此不能看见，谁也不敢起来离开本处；惟有以色列人家中都有亮光。 ²⁴ 于是法老召摩西来，说：你们去事奉耶和华；只是你们的羊群牛群要留下，你们的妇人孩子可以和你们同去。 ²⁵ 摩西说：你总要把祭物和燔祭牲交给我们，使我们可以祭祀耶和华我们的神。 ²⁶ 我们的牲畜也要带去，连一蹄也不留下；因为我们要从其中取出来，事奉耶和华我们的神；我们到那里去事奉耶和华，还不知道用什么事奉。 ²⁷ 耶和华使法老的心刚硬，不肯容他们去。 ²⁸ 法老对摩西说：你离开我去吧！你要小心，不要再见我的面！因为你见我面的那日，你就必死！ ²⁹ 摩西说：你说得好！我必不再见你的面了。
此处，I. 黑暗之灾降在埃及，这是极可怕的灾，所以在诗 105:28 的十灾中列为第一，尽管它是最后之一；在属灵埃及的毁灭中，它是第五碗倒在那*「兽的座位上」（启 16:10）之时所产生的：「他的国就黑暗了。」请特别观察这灾：1. 那是完全的黑暗。我们有理由想，不仅天上的光被云遮蔽，他们一切的火和蜡烛也被那些造成这黑暗的湿气或粘稠的水气所熄灭；因为经上记着（出 10:23）：他们「彼此不能看见。」恶人有祸了——（伯 18:5,6）「他的火苗必不发光」（即便是「他自己所点燃的火星」（赛 50:11）），并且「光在他帐幕中变为黑暗。」地狱是「外面的黑暗」。「灯光也必不再照在你中间」（启 18:23）。2. 那是「似乎摸得着」的黑暗（出 10:21）——其原因可以用指尖摸得着（雾如此浓厚）；有人以为其效果可由眼睛感觉得着——眼睛因刺痛而更觉酸痛，且因揉擦而更重。圣经描述大痛作为那黑暗的效果（启 16:10），便是暗指这事。3. 无疑它使他们惊奇并惊吓。那曾「使那地黑暗」（出 10:15）的蝗虫之云，比起这来就算不得什么。犹太人的传说是在这黑暗中他们被邪灵的显现，或更准确地说，被它们所发的可怖声响和喧嚷所惊吓——或（同样可怖地）被他们自己良心的恐惧所惊吓；有人以为这就是（否则诗 78 中并未提及）诗 78:49 所指的灾：「他使猛烈的怒气倾倒在他们身上，借着使者降灾给他们」；因为对于那些曾被魔鬼所欺骗的人，他至终必成为他们的恐怖。4. 它延续了三天——「一夜连六夜」（霍尔主教语）；他们被这些黑暗的锁链拘禁了这么久，最明亮的宫殿成了十足的地牢。「谁也不敢起来离开本处」（出 10:23）。他们都被关在家中；并且恐怖抓住他们，以致少有人有胆量从椅子走到床上，或从床上走到椅子。如此他们「在黑暗中静默」（撒上 2:9）。如今法老有工夫思考，若他肯善用的话。属灵的黑暗就是属灵的捆绑；当撒但蒙蔽人的眼睛使他们看不见时，他也捆绑他们的手脚使他们不为神作工，也不向天路前行。他们「坐在黑暗中」。5. 神如此刑罚他们乃是公义之事。法老和他的百姓悖逆了摩西对他们所说的神之道的光；所以他们受黑暗的刑罚是公义的，因为他们爱黑暗，拣选它过于光。他们心思的瞎眼引来这空气的黑暗。从未有人的心思像法老这样瞎，从未有空气像埃及这样暗。埃及人曾以他们的残忍要灭绝以色列的灯，扑灭他们的炭火；所以神按公义熄灭他们的光。请与所多玛人的刑罚相比（创 19:11）。我们当畏惧罪的结局；三日的黑暗若如此可怕，永世的黑暗将何等可怕！6. 以色列的儿女同时却在自己的家中都有亮光*（出 10:23）——不但在他们大多居住的歌珊地，也在那些散住在埃及人中间的以色列人的住处：因为有些人确实如此散住，这一点可由后来所定要在他们的门框上所作的分别看出来（出 12:7）。这是实例，（1）说明神的能力胜过自然常规之能。我们不可认为自己理所当然地有分于共同的怜悯，因而对神不存感谢；他能分别，能扣留他赐给别人的而不赐给我们。他确实通常叫日头照好人也照歹人；但他能作出分别，我们当承认自己欠他的怜悯，因他并未如此行。（2）说明他对他的百姓所存的特别恩眷：他们*「行在光中」，而别人却在浓厚的黑暗中「无尽地游荡」；凡有真以色列人之处，虽在这黑暗的世界，那里就有光，那里就有「光明的子女」——「光为他而栽种」，并且「从高天来访的清晨」临到他。当神在以色列人和埃及人之间作此分别之时，谁不愿选择以色列人中最贫穷的茅屋，胜过埃及人中最华美的宫殿呢？如今恶人之家——在咒诅之下——与义人之居——蒙福——之间，仍有实在的分别，尽管不那么显而易见（箴 3:33）。我们当相信这分别，并按此而行。关于诗 105:28，「他命黑暗，就有黑暗；他们却不违背他的话」——有人据此推测，在这三日黑暗期间，以色列人受了割礼，为要预备守那临近的逾越节，而授权此事的命令，就是他们所不违背的「话」；因为他们进迦南时所受的割礼，被称为第二次普遍的割礼（书 5:2）。在这给埃及人的三日黑暗之中，神若愿意，以色列人尽可借他们所得的光逃走，且不必请示法老；但神要「用大能的手」*领他们出来——不是偷偷地，也不是仓促地（赛 52:12）。
II. 此灾在法老心中所留下的印象，与前几次灾所留下的相似。1. 它使他醒悟到如此地步，以致他与摩西、亚伦重新谈判，如今终于同意他们可以带他们的孩子同去，只是要把牲畜留下作抵押（出 10:24）。罪人常常如此与全能神讨价还价。有些罪他们愿意放下，但不是所有的；他们愿意暂时放下罪，却不愿与罪作最终的告别；他们愿让他有他们心中的一分，但世界和肉体必须与他同分：如此他们戏弄神，却欺骗了自己。摩西决不放松他的条件：「我们的牲畜也要带去」（出 10:26）。注意，和好的条件已经如此定妥，虽然人长久争辩，却断不能更改它们，也不能使它们降低。我们必须达到神旨意的要求，因为我们不能指望他会迁就我们私欲的保留。神的使者当始终受这准则的约束（耶 15:19）：「他们若归向你，你却不要归向他们。」摩西提出一个很好的理由，说明他们必须带牲畜同去：他们要去献祭，所以必须带上可献之物。要献的祭数目多少、种类为何，他们尚不知道，所以必须把所有的都带去。注意，我们当连同自己和我们的儿女，将一切属世的所有都献给神，事奉他，因为我们不知道神要使用我们所有的什么，也不知道我们将被呼召以何等方式用这些东西尊荣神。2. 然而此事也激怒他到如此地步，当他不能照自己的条件办时，便突然中断会谈，并立定心意不再谈判。如今烈怒临到他达到极点，他变得毫无节制地暴跳如雷（出 10:28）。摩西在怒中被驱逐，被禁止再到朝廷——违者处死——并被禁止再像他素常那样在河边与法老相见：「你见我面的那日，你就必死。」何等惊人的疯狂！他岂不是已经发现摩西不见他面也能降灾给他吗？他岂不是忘记了自己曾多少次请摩西来作医生医治他、减轻他的灾吗？如今竟吩咐他不可再近前来？无能的恶毒！竟敢以死威吓那有这样大能的人——他曾多少次投靠在他的怜悯之下。心的刚硬和对神的话语诫命的轻视，要把人带到何等地步呢？摩西便以他的话回敬他（出 10:29）：「我必不再见你的面了」——即「这次之后」；因为这次会谈到出 11:8 才结束，那时摩西*「气忿忿地离开」*，告诉法老他将多么快地改变心意，他那骄傲的灵将何等降卑——这事在出 12:31 应验了，那时法老成了卑微的求恳者，求摩西离去。所以这次会面之后，摩西不再来，直到被请才来。注意，当人把神的话从自己面前赶走，神便公义地任凭他们受迷惑，并照他们许多偶像回答他们。当格拉森人求基督离开他们，他便立刻离开他们。
英文原文
The Plagues of Egypt (1491 BC)
¹ And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might show these my signs before him:
² And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.
³ And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
⁴ Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
⁵ And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
⁶ And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
⁷ And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
⁸ And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go?
⁹ And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.
¹⁰ And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.
¹¹ Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.
Here, I. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, Ex 10:1,2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. 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 sufficiently balances the expense.
II. Pharaoh is reproved (Ex 10:3): Thus saith the Lord God of the poor, despised, persecuted, Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, Da 5:22. Zedekiah humbled not himself before Jeremiah, 2Ch 36:12. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.
III. The plague of locusts is threatened, Ex 10:4-6. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, Ex 10:6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust of their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, 1Sa 15:27, etc.
IV. Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Ex 10:7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zec 12:3. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex—To consult the welfare of the people is the first of laws.
V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, Ex 10:8. 1. Moses insists that they should take their whole families, and all their effects, along with them, Ex 10:9. Note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, Ex 10:10,11. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence (Ex 10:6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See 2Ch 25:16. Quos Deus destruet eos dementat—Whom God intends to destroy he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was.
¹² And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.
¹³ And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.
¹⁴ And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.
¹⁵ For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
¹⁶ Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
¹⁷ Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.
¹⁸ And he went out from Pharaoh, and intreated the LORD.
¹⁹ And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.
²⁰ But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.
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 (Ex 10:12), to beckon them, as it were (for they came at a call), and he stretched forth his rod, Ex 10:13. Compare Ex 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, Ps 105:34,35. 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 (Ex 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, Ex 10:16,17. He had driven Moses and Aaron from him (Ex 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 Ps 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, Ex 10:18,19. 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 (Ex 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.
²¹ And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
²² And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
²³ They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.
²⁴ And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
²⁵ And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.
²⁶ Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.
²⁷ But the LORD hardened Pharaoh's heart, and he would not let them go.
²⁸ And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.
²⁹ And Moses said, Thou hast spoken well, I will see thy face again no more.
Here is, I. The plague of darkness brought upon Egypt, and a most dreadful plague it was, and therefore is put first of the ten in Ps 105:28, though it was one of the last; and in the destruction of the spiritual Egypt it is produced by the fifth vial, which is poured out upon the seat of the beast, Re 16:10. His kingdom was full of darkness. Observe particularly concerning this plague, 1. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness; for it is said (Ex 10:23), They saw not one another. It is threatened to the wicked (Job 18:5,6) that the spark of his fire shall not shine (even the sparks of his own kindling, as they are called, Isa 50:11), and that the light shall be dark in his tabernacle. Hell is utter darkness. The light of a candle shall shine no more at all in thee, Re 18:23. 2. That it was darkness which might be felt (Ex 10:21), felt in its causes by their fingers' ends (so thick were the fogs), felt in its effects, some think, by their eyes, which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Re 16:10, which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land (Ex 10:15), was nothing to this. The tradition of the Jews is that in this darkness they were terrified by the apparitions of evil spirits, or rather by dreadful sounds and murmurs which they made, or (which is no less frightful) by the horrors of their own consciences; and this is the plague which some think is intended (for, otherwise, it is not mentioned at all there) Ps 78:49, He poured upon them the fierceness of his anger, by sending evil angels among them; for to those to whom the devil has been a deceiver he will, at length, be a terror. 4. It continued three days, six nights (says bishop Hall) in one; so long they were imprisoned by those chains of darkness, and the most lightsome palaces were perfect dungeons. No man rose from his place, Ex 10:23. They were all confined to their houses; and such a terror seized them that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1Sa 2:9. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men's eyes that they see not, he binds them hands and feet that they work not for God, nor move towards heaven. They sit in darkness. 5. It was a righteous thing with God thus to punish them. Pharaoh and his people had rebelled against the light of God's word, which Moses spoke to them; justly therefore are they punished with darkness, for they loved it and chose it rather. The blindness of their minds brings upon them this darkness of the air. Never was mind so blinded as Pharaoh's, never was air so darkened as Egypt's. The Egyptians by their cruelty would have extinguished the lamp of Israel, and quenched their coal; justly therefore does God put out their lights. Compare it with the punishment of the Sodomites, Ge 19:11. Let us dread the consequences of sin; if three days' darkness was so dreadful, what will everlasting darkness be? 6. The children of Israel, at the same time, had light in their dwellings (Ex 10:23), not only in the land of Goshen, where most of them dwelt, but in the habitations of those who were dispersed among the Egyptians: for that some of them were thus dispersed appears from the distinction afterwards appointed to be put on their door-posts, Ex 12:7. This is an instance, (1.) Of the power of God above the ordinary power of nature. We must not think that we share in common mercies as a matter of course, and therefore that we owe no thanks to God for them; he could distinguish, and withhold that from us which he grants to other. He does indeed ordinarily make his sun to shine on the just and unjust; but he could make a difference, and we must own ourselves indebted to his mercy that he does not. (2.) Of the particular favour he bears to his people: they walk in the light when others wander endlessly in thick darkness; wherever there is an Israelite indeed, though in this dark world, there is light, there is a child of light, one for whom light is sown, and whom the day-spring from on high visits. When God made this difference between the Israelites and the Egyptians, who would not have preferred the poorest cottage of an Israelite to the finest palace of an Egyptian? There is still a real difference, though not so discernible a one, between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed, Pr 3:33. We should believe in that difference, and govern ourselves accordingly. Upon Ps 105:28, He sent darkness and made it dark, and they rebelled not against his word, some ground a conjecture that, during these three days of darkness, the Israelites were circumcised, in order to their celebrating the passover which was now approaching, and that the command which authorized this was the word against which they rebelled not; for their circumcision, when they entered Canaan, is spoken of as a second general circumcision, Josh 5:2. During these three days of darkness to the Egyptians, if God had so pleased, the Israelites, by the light which they had, might have made their escape, and without asking leave of Pharaoh; but God would bring them out with a high hand, and not by stealth, nor in haste, Isa 52:12.
II. Here is the impression made upon Pharaoh by this plague, much like that of the foregoing plagues. 1. It awakened him so far that he renewed the treaty with Moses and Aaron, and now, at length, consented that they should take their little ones with them, only he would have their cattle left in pawn, Ex 10:24. It is common for sinners thus to bargain with God Almighty. Some sins they will leave, but not all; they will leave their sins for a time, but they will not bid them a final farewell; they will allow him some share in their hearts, but the world and the flesh must share with him: thus they mock God, but they deceive themselves. Moses resolves not to abate in his terms: Our cattle shall go with us, Ex 10:26. Note, The terms of reconciliation are so fixed that though men dispute them ever so long they cannot possibly alter them, nor bring them lower. We must come up to the demands of God's will, for we cannot expect he should condescend to the provisos of our lusts. God's messengers must always be bound up by that rule (Jer 15:19), Let them return unto thee, but return not thou unto them. Moses gives a very good reason why they must take their cattle with them; they must go to do sacrifice, and therefore they must take wherewithal. What numbers and kinds of sacrifices would be required they did not yet know, and therefore they must take all they had. Note, With ourselves, and our children, we must devote all our worldly possessions to the service of God, because we know not what use God will make of what we have, nor in what way we may be called upon to honour God with it. 2. Yet it exasperated him so far that, when he might not make his own terms, he broke off the conference abruptly, and took up a resolution to treat no more. Wrath now came upon him to the utmost, and he became outrageous beyond all bounds, Ex 10:28. Moses is dismissed in anger, forbidden the court upon pain of death, forbidden so much as to meet Pharaoh any more, as he had been used to do, by the river's side: In that day thou seest my face, thou shalt die. Prodigious madness! Had he not found that Moses could plague him without seeing his face? Or had he forgotten how often he had sent for Moses as his physician to heal him and ease him of his plagues? and must he now be bidden to come near him no more? Impotent malice! To threaten him with death who was armed with such a power, and at whose mercy he had so often laid himself. What will not hardness of heart and contempt of God's word and commandments bring men to? Moses takes him at his word (Ex 10:29): I will see thy face no more, that is, "after this time;" for this conference did not break off till Ex 11:8, when Moses went out in a great anger, and told Pharaoh how soon he would change his mind, and his proud spirit would come down, which was fulfilled (Ex 12:31), when Pharaoh became a humble supplicant to Moses to depart. So that, after this interview, Moses came no more, till he was sent for. Note, When men drive God's word from them he justly permits their delusions, and answers them according to the multitude of their idols. When the Gadarenes desired Christ to depart, he presently left them.
本章记载了埃及第八样与第九样的灾祸——蝗灾与黑暗之灾。I. 论蝗灾：1. 神向摩西指明祂这些可畏之护理作为的含义，出10:1-2。2. 神以蝗虫相威胁，出10:3-6。3. 法老因臣仆的劝诱，愿意再与摩西商谈（出10:7-9），但彼此意见不合，出10:10-11。4. 蝗虫来临，出10:12-15。5. 法老呼求"我犯罪了"（拉丁文 Peccavi——我得罪了）（出10:16-17），于是摩西为撤去此灾而祷告，灾便撤去；然而法老的心仍旧刚硬，出10:18-20。II. 论黑暗之灾：1. 灾祸降下，出10:21-23。2. 法老再次与摩西商议放行一事，但谈判在怒气之中破裂，出10:26-29等。