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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.
1-29
The Plagues of Egypt (1491 BC)
埃及的災殃（主前1491年）
¹ 耶和華對摩西說、你進去見法老。我使他和他臣僕的心剛硬、為要在他們中間顯我這些神蹟。
² 並要叫你將我向埃及人所作的事、和在他們中間所行的神蹟、傳於你兒子和你孫子的耳中、好叫你們知道我是耶和華。
³ 摩西亞倫就進去見法老、對他說、希伯來人的神耶和華這樣說、你在我面前不肯自卑、要到幾時呢。容我的百姓去、好事奉我。
⁴ 你若不肯容我的百姓去、明天我要使蝗蟲進入你的境內。
⁵ 遮滿地面、甚至看不見地。並且要喫那避難所剩的、就是冰雹所剩的。又要喫田間一切長的樹木。
⁶ 你的宮殿和眾臣僕並一切埃及人的房屋、都要被他們充滿。這是你祖宗和你祖宗的祖宗、自從在地上以來直到今日、所未曾見過的。摩西就轉身離開法老出去。
⁷ 法老的臣僕對他說、這人為我們的網羅、要到幾時呢。容這些人去、事奉耶和華他們的神罷。你還不知道埃及已經敗壞了麼。
⁸ 於是摩西亞倫被召回來見法老。法老對他們說、你們去事奉耶和華你們的神罷。但那要去的是誰呢。
⁹ 摩西說、我們要和我們老的少的兒子女兒同去、且把羊群牛群一同帶去。因為我們務要向耶和華守節。
¹⁰ 法老對他們說、我容你們和你們的小孩去的時候、願耶和華與你們同在罷。你們要看防備、因為禍患在你們面前。
¹¹ 不可都去。你們這壯年人去事奉耶和華罷。因為這是你們所求的。於是把他們從法老面前趕出去。
此處，I. 摩西得了教導。我們盡可推想，他這方面對法老的頑梗和神的嚴厲都大為驚奇，也不能不對埃及的荒涼心懷憐憫，更想不通這場爭鬥最終要如何收場。神在此告訴他所定的旨意：不僅是要釋放以色列，更要高舉他自己的名：好叫你傳講——在你那將存到世界末了的著述中——我在埃及所行的事，Ex 10:1,2。埃及十災必須降下，好被記錄下來傳給後代，作為無可否認的證據，1. 證明神在自然界國度中那統管的權能、他對一切受造之物的掌權，以及他隨己意使用它們——或作他公義的僕役、或作受公義連累之受苦者——的權柄。2. 證明神在撒但國度之上那得勝的權能，以遏制他和他的教會之仇敵的惡意、懲罰他們的狂妄。這些災是神偉大的永久記念碑，記念神的偉大、教會的幸福、和罪的邪惡，也是對歷世歷代世人的永久警告，不可惹主嫉恨，也不可與造他的爭論。這些教訓對世界的好處，足以抵消其代價而有餘。
II. 法老受了責備（Ex 10:3）：希伯來人的神耶和華這樣說——他是那貧窮、受藐視、受逼迫之希伯來人的神——*你在我面前不肯自卑、要到幾時呢？*請注意，連最偉大的人也當在偉大的神面前自卑，這是理所當然的；他們若拒絕如此，便要自負後果。這已不止一次是神與君王之間的爭端。伯沙撒不自卑，Da 5:22。西底家不在耶利米面前自卑，2Ch 36:12。那些不肯自卑的人，神必使他們自卑。法老有時假裝自卑，卻不被算數，因為他既不真誠也不持久。
III. 蝗災得到警告，Ex 10:4-6。冰雹已經打壞了地上的果實，這些蝗蟲卻要來把它們吞吃；不僅如此，它們還要充滿他們的房屋，而從前這類昆蟲的入侵只限於他們的田地。這場災要比那君王所知的任何災禍更為嚴重。摩西傳完信息之後，料定所得的答覆不會比從前更好，便轉身從法老面前出去，Ex 10:6。基督也曾如此吩咐門徒，要離開那些不接待他們的人，並把腳上的塵土跺下去、對他們作見證；凡被主的使者如此合理地離棄的人，離傾覆已不遠了，1Sa 15:27等。
IV. 法老的隨從——他的大臣或樞密顧問——出來干預，勸他與摩西達成某種協議，Ex 10:7。他們照著本分向他陳明王國悲慘的處境（埃及已經敗壞了），勸他務要釋放俘虜（容這些人去）；因為他們發現，這事未成之先摩西要作他們的網羅，與其最後被迫，不如起初便依從。以色列人已成了埃及人一塊重得搬不動的石頭，如今埃及的君王終於情願擺脫他們，Zec 12:3。請注意，一個國家竟因君王的驕傲和頑梗而傾覆，這是令人惋惜的（若可能，當加以防備），人民的福祉乃是至高的法律。
V. 於是法老與摩西之間展開新的談判，法老同意以色列人到曠野獻祭；但爭論的焦點在於誰可以去，Ex 10:8。1. 摩西堅持他們當帶著全家和一切所有的同去，Ex 10:9。請注意，事奉神的人當用一切所有來事奉他。摩西辯稱：「我們務要守節，所以必須帶全家同享筵席，帶牛群羊群作為祭物，以榮耀神。」2. 法老斷不容應這一點：他容許男人去，假裝這正是他們所求的——儘管此事在從前任何一次談判中都未曾提及；至於小孩子，他決意留下作人質，好迫使他們回來，Ex 10:10,11。他在大怒中咒詛他們，威嚇說他們若想帶走小孩，便要後果自負。請注意，撒但盡其所能，要阻擋那些自己事奉神的人帶兒女來事奉他。他是早期敬虔的死敵，深知這對他國度的利益是何等致命；凡是會妨礙我們盡量引導兒女事奉神的事，我們都有理由懷疑其中有撒但的手。3. 於是談判驟然破裂；從前從法老面前出去的人（Ex 10:6），如今被趕出去了。那些不肯聽自己本分的人，很快就要聽見自己的結局。見2Ch 25:16。*神所要毀滅的人、他必使他們錯亂。*從未有人像法老那樣，為自己的傾覆而如此執迷不悟。
¹² 耶和華對摩西說、你向埃及地伸杖、使蝗蟲到埃及地上來、喫地上一切的菜蔬、就是冰雹所剩的。
¹³ 摩西就向埃及地伸杖、那一日一那一夜、耶和華使東風颳在埃及地上。到了早晨、東風把蝗蟲颳了來。
¹⁴ 蝗蟲上來、落在埃及的四境。甚是厲害。以前沒有這樣的蝗蟲、以後也必沒有。
¹⁵ 因為這蝗蟲遮滿地面、甚至地都黑暗了。又喫地上一切的菜蔬、和冰雹所剩樹上的果子。埃及遍地、無論是樹木、是田間的菜蔬、連一點青的也沒有留下。
¹⁶ 於是法老急忙召了摩西亞倫來、說、我得罪耶和華你們的神、又得罪了你們。
¹⁷ 現在求你、只這一次、饒恕我的罪、求耶和華你們的神、使我脫離這一次的死亡。
¹⁸ 摩西就離開法老出去求耶和華。
¹⁹ 耶和華轉了極大的西風、把蝗蟲颳起、吹入紅海裏。在埃及的四境、連一個也沒有留下。
²⁰ 但耶和華使法老的心剛硬、不容以色列人去。
此處，I. 蝗蟲入侵那地——神的軍隊，Joe 2:11。神吩咐摩西伸手（Ex 10:12），彷彿向他們招手（因為它們是聽召而來），他伸出杖，Ex 10:13。可比較Ex 9:22,23。摩西把這歸於不是他自己的手、而是神的杖的伸出——這杖是神與他同在所設立的記號。蝗蟲聽從了傳召，乘風的翅膀而來，東風，以及無數的毛蟲，正如我們所讀到的，Ps 105:34,35。一隊可畏的馬兵步兵，比這群昆蟲更容易抵擋。那麼誰能在這位大而可畏的神面前站得住呢？
II. 它們在這地造成何等荒涼（Ex 10:15）：它們遮滿地面、吞吃其上的果實。神將地賜給世人；然而他若願意，便能擾亂人的產業，打發蝗蟲和毛蟲把他們趕走。菜蔬本是為人效力而生長；然而他若願意，那些卑微的昆蟲不僅要與人同作食客，還要劫掠他，把他口中的糧奪去。我們當勞碌，不要為那如此暴露在危險中的住處和食物，而要為那存到永生的——那是不能如此被侵擾、也不能如此被敗壞的。
III. 法老因此承認，Ex 10:16,17。他曾把摩西和亞倫趕走（Ex 10:11），（大概）告訴他們他再也不願與他們打交道。如今他卻急忙再召他們來，以從前輕蔑地打發他們所缺的尊重來奉承他們。請注意，將有一日，那些藐視勸誡者、輕看他們一切責備的人，要樂於與他們結交，並請他們代為求情。愚拙的童女求聰明的分點油給她們；並見Ps 141:6。1. 法老認罪：我得罪耶和華你們的神、又得罪了你們。他如今看見自己對神和他的使者所加的輕慢和侮辱是何等愚妄，至少似乎為之懊悔。當神使人知罪、為罪自卑時，他們對神僕人的藐視、對他們口中所傳主的話的藐視，必被追討，重重壓在他們良心上。有人認為法老說「耶和華你們的神」時，實際上是說「耶和華不作我的神」。許多人對待神如同對待一位強大的仇敵，他們不願與他爭戰，卻不肯把他當作自己合法的君王來對待，不願以忠誠的愛心降服。真正的悔改者為罪憂傷，視之為得罪了神——他們自己的神，他們對他有所虧欠。2. 他求赦免，不是向神求，而是向摩西求——這在悔改者本不該如此，但在他卻較可原諒，因為摩西既受了特別的委任，作了法老的神，而他赦免誰的罪、誰的罪就赦免了；他求只這一次饒恕時，實際上是應許不再犯同樣的罪，卻似乎不願明說這應許，也沒有特別提及容百姓去的事。請注意，虛假的悔改常用籠統的應許欺哄人，卻不願針對具體的罪立約對付。3. 他求摩西和亞倫為他代禱。有些人在急難中懇求別人代禱的幫助，自己卻不願禱告，這便表明他們對神沒有真正的愛，也不以與他相交為樂。法老求他們代禱，使這死亡離去，卻不求這罪離去：他求免除蝗災，卻不求免除那更危險得多的硬心之災。
IV. 審判因摩西的禱告而撤去，Ex 10:18,19。這是，1. 與審判本身同樣偉大的神權能之彰顯。東風帶來蝗蟲，如今西風把它們捲走。請注意，風從何方吹來，都在成就神的話，並因他的旨意而轉向。風隨著意思吹——這是就我們的管轄而言；卻非就神的管轄而言：他在全天下引導它。2. 這是摩西權柄的同樣有力的證明，是對他的使命、以及他與那位既造平安又降災禍之神（Isa 45:7）關係的堅固印證。不但如此，他因此不僅贏得了尊重，更在埃及人心中贏得了好感，因為審判是聽從他的傳召而來，審判的撤去卻是因他的禱告而得。他從未渴望那可怕之日，儘管他預告了它。他的使命誠然是針對埃及，他的代求卻是為著埃及——這正是他們當愛他（儘管他們懼怕他）的充分理由。3. 這也與審判本身同樣有力地成為他們悔改的憑據；因為由此顯明，神樂意饒恕，並迅速施憐憫。他若在一個人悔改的表示和自卑的外在記號之下，便如他屢次對法老所作的，撤去一項具體的審判，或如對亞哈那樣推遲審判，那麼我們若真誠，他又要怎樣行呢？真正的悔改者在神面前將何等蒙悅納！但願神的這般恩慈領我們悔改！
V. 法老又回到他那不虔敬的決心，不容百姓去（Ex 10:20）——這是出於神公義的手加在他身上，使他的心剛硬，並堅固他的頑梗。請注意，那些屢次壓制良心、與良心對抗的人，便喪失了良心的益處，並公義地被交在自己心中的那些私慾之下——那些私慾（無論良心如何強烈）要勝過他們。
²¹ 耶和華對摩西說、你向天伸杖、使埃及地黑暗。這黑暗似乎摸得著。
²² 摩西向天伸杖、埃及遍地就烏黑了三天。
²³ 三天之久、人不能相見、誰也不敢起來離開本處。惟有以色列人家中都有亮光。
²⁴ 法老就召摩西來、說、你們去事奉耶和華。只是你們的羊群牛群要留下。你們的小孩子也同你們去罷。
²⁵ 摩西說、你總要把祭物和燔祭牲交給我們、使我們可以祭祀耶和華我們的神。
²⁶ 我們的牲畜也要帶去、連一蹄也不留下。因為我們要從其中取出來事奉耶和華我們的神。我們到那裏還不知道用甚麼事奉耶和華。
²⁷ 耶和華使法老的心剛硬、不肯容他們去。
²⁸ 法老對摩西說、你離開我去罷、你要小心、不要再見我的面、因為你見我面的那日、你就必死。
²⁹ 摩西說、你說得好。我必不再見你的面了。
此處，I. 黑暗之災降在埃及——這是極其可畏的一場災，因此在Ps 105:28中列於十災之首，儘管它是其中較後的一場；在屬靈的埃及傾覆之時，它由倒在獸的座位上的第五碗所生，Re 16:10：他的國充滿了黑暗。請特別留意關於這場災的事：1. 這是徹底的黑暗。我們有理由認為，不僅天上的光被雲遮蔽，他們一切的火和蠟燭也因那些黏膩的霧氣——黑暗的成因——而被熄滅；因為經上說（Ex 10:23）：他們不能相見。惡人所受的威脅（Job 18:5,6）正是：他的火光必不照耀（連他自己所點的火星也不，正如Isa 50:11所言），並且他帳棚中的光要變為黑暗。地獄是完全的黑暗。燈光必不再照耀你，Re 18:23。2. 這黑暗似乎摸得著（Ex 10:21），手指能摸到它的成因（霧氣如此濃厚），有人認為它的果效也能摸到——眼睛被刺痛，越揉越痛。Re 16:10論到那黑暗的果效時也提到劇痛，正是暗指此事。3. 它無疑使他們震驚恐懼。那曾使地黑暗的蝗蟲雲（Ex 10:15）與此相比算不得甚麼。猶太人的傳說是，在這黑暗中他們被邪靈的顯現所驚嚇，或更確切地說，被它們所發的可怕聲響和嗡嗡聲所驚嚇，或（這同樣可怖）被自己良心的恐懼所驚嚇；有人認為這正是Ps 78:49所指的災（否則那處根本未提此事）：他猛烈的怒氣向他們發作、差遣惡天使降災與他們；因為對那些曾被魔鬼迷惑的人，魔鬼終必成為他們的驚嚇。4. 它持續三天，一個夜裏有六個夜（郝爾主教所言）；他們被那些黑暗的鎖鏈囚禁了如此之久，連最明亮的宮殿也成了徹底的地牢。沒有人離開本處，Ex 10:23。他們都被困在家中；如此大的恐怖抓住他們，以致他們很少有人有勇氣從椅子走到床上，或從床上走到椅子。他們就這樣在黑暗中靜默，1Sa 2:9。如今法老若有心善用，有的是時間思索。屬靈的黑暗就是屬靈的捆綁；撒但既蒙蔽人的眼目使他們看不見，也就捆綁他們的手腳，使他們不能為神作工，也不能向天邁進。他們坐在黑暗中。5. 神如此刑罰他們是公道的。法老和他的百姓背叛了摩西向他們所傳神話語的光；因此他們以黑暗受罰是理所當然的，因為他們喜愛黑暗、揀選黑暗。他們心思的盲目招致這空氣的黑暗。從未有人的心思像法老那樣盲目，從未有地的空氣像埃及那樣黑暗。埃及人因殘忍要熄滅以色列的燈、滅絕他們的炭火；因此神熄滅他們的光也是公道的。可與所多瑪人的刑罰相比，Ge 19:11。讓我們懼怕罪的後果；若三天的黑暗如此可怕，永遠的黑暗又將如何？6. 以色列人同時在他們家中都有亮光（Ex 10:23），不僅在歌珊地——他們多數人所居之處——就是在那些散居在埃及人中的以色列人住處也是如此：因為後來指定要塗在他們門框上的區別（Ex 12:7），正顯明他們中間確有如此散居的人。這是 (1.) 神的權能超越自然尋常之權能的一個例子。我們不要以為我們共享一般的恩慈是理所當然，因而對神毫無感恩；他能作出區別，能把他賜給別人的扣留不給我們。他誠然通常叫日頭照好人也照歹人；但他能作出分別，我們也當承認自己欠他憐憫的債，因他沒有如此行。(2.) 是他對自己百姓所懷特別恩寵的例子：他們在光明中行，別人卻在濃厚的黑暗中無盡地漂泊；凡有真以色列人——縱然在這黑暗的世界——之處，那裏就有光，就有光明之子，就有為他播撒光、從高天來訪問他的清晨。當神在以色列人和埃及人之間作出這區別之時，誰不寧可要一個以色列人最簡陋的茅舍，而不要一個埃及人最華美的宮殿呢？惡人的家在咒詛之下，義人的居所卻蒙福——兩者之間至今仍有真實的區別，只是不那麼可辨，Pr 3:33。我們當相信這區別，並照此而行。有人根據Ps 105:28——他命黑暗、就有黑暗、他們卻不違背他的話——推測，在這三日黑暗中，以色列人受了割禮，為要守即將來到的逾越節，而授權此事的命令便是他們所沒有違背的那話；因為他們進迦南時所受的割禮被稱為第二次普遍的割禮，Josh 5:2。在這對埃及人的三日黑暗中，神若願意，以色列人大可憑他們所有的光逃走，不必求法老准許；但神要用大能的手領他們出來，不是偷偷摸摸，也不是倉皇急促，Isa 52:12。
II. 此處是這場災在法老身上留下的印象，與前幾場災大同小異。1. 它喚醒了他一些，使他與摩西和亞倫重開談判，如今終於同意他們帶小孩同去，只是要把牲畜留下作當頭，Ex 10:24。罪人就是這樣與全能的神討價還價。有些罪他們肯放棄，卻不肯放棄一切；他們肯暫時放下罪，卻不肯與罪作最後的訣別；他們容他在他們心中有份，卻要世界和肉體與他同享：他們如此戲弄神，卻是在欺哄自己。摩西決不肯在他的條件上讓步：我們的牲畜也要帶去，Ex 10:26。請注意，和好的條件既已定準，人就是爭論到地老天荒也不能改變，不能使之降低。我們必須達到神旨意的要求，因為我們不能指望他遷就我們私慾的附帶條款。神的使者必須始終受這準則約束（Jer 15:19）：*他們當歸向你、你卻不可歸向他們。*摩西舉出一個很好的理由，說明他們為何必須帶牲畜同去：他們要去獻祭，所以必須帶著祭物。要獻甚麼樣、多少祭牲，他們尚不得而知，所以必須帶上所有的。請注意，我們既獻上自己和兒女，也當把我們一切世上的財物奉獻給神使用，因為我們不知神要用我們所有的作甚麼，也不知我們可能在何種途徑上被召來以之榮耀神。2. 然而這也使他如此激怒，以致當他不能照自己的條件行事時，便斷然中斷會談，並決定不再談判。如今怒氣達到極點，他變得肆無忌憚，Ex 10:28。摩西在怒中被驅逐，被禁止再踏入宮廷——違者死罪——被禁止再像從前那樣在河邊與法老相見：你見我面的那日、你就必死。何等驚人的瘋狂！他豈不知道摩西不見他的面也能降災於他麼？或是他忘記自己曾多少次召摩西來如醫生般醫治他、解他的災？如今竟要吩咐他不要再靠近麼？何等無力的惡意！竟要威脅那擁有如此權能的人，那自己曾多次求其開恩的人。硬著心、藐視神的話語和命令，要使人淪入何等的境地！摩西就照他的話而行（Ex 10:29）：我必不再見你的面了——即「這次以後」；因為這次會談直到Ex 11:8才結束，那時摩西帶著大怒出去，並告訴法老他將多快改變心意，他那驕傲的心將要降卑——這在Ex 12:31應驗了，那時法老成了摩西面前卑微的懇求者，求他離開。所以這次會面之後，摩西便不再來，直到被請才來。請注意，當人把神的道從他們中間趕走，神就公義地任憑他們受迷惑，並照他們許多偶像的數目回答他們。當格拉森人求基督離開，他便立即離開了他們。
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.
本章記述埃及的第八災和第九災，即蝗災和黑暗之災。一、關乎蝗災：1. 神向摩西解明祂這些可畏之護理作為的意義，出 10:1,2。2. 祂以蝗蟲作警告，出 10:3-6。3. 法老在臣僕的勸說下，願意再與摩西商議（出 10:7-9），卻不能達成協議，出 10:10,11。4. 蝗蟲來了，出 10:12-15。5. 法老認罪呼求——說「我犯了罪」（出 10:16,17），於是摩西祈求災禍除去，事就這樣成了；但法老的心仍然剛硬，出 10:18-20。二、關乎黑暗之災：1. 災禍降下，出 10:21-23。2. 法老再就投降的事與摩西商議，但談判在盛怒中破裂，出 10:26-29 等。