Exodus 10:13

Translation
King James Version
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.
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KJV (with Strong's)
And Moses H4872 stretched forth H5186 his rod H4294 over the land H776 of Egypt H4714, and the LORD H3068 brought H5090 an east H6921 wind H7307 upon the land H776 all that day H3117, and all that night H3915; and when it was morning H1242, the east H6921 wind H7307 brought H5375 the locusts H697.
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Complete Jewish Bible
Moshe reached out with his staff over the land of Egypt, and ADONAI caused an east wind to blow on the land all day and all night; and in the morning the east wind brought the locusts.
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Berean Standard Bible
So Moses stretched out his staff over the land of Egypt, and throughout that day and night the LORD sent an east wind across the land. By morning the east wind had brought the locusts.
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American Standard Version
And Moses stretched forth his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locusts.
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World English Bible Messianic
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 the night; and when it was morning, the east wind brought the locusts.
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Geneva Bible (1599)
Then Moses stretched foorth his rod vpon the lande of Egypt: and the Lord brought an East winde vpon the land all that day, and al that night: and in the morning the East wind brought the grashoppers.
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Young's Literal Translation
And Moses stretcheth out his rod against the land of Egypt, and Jehovah hath led an east wind over the land all that day, and all the night; the morning hath been, and the east wind hath lifted up the locust.
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See also
Psalms 107:25Psalms 107:28Jonah 4:8Exodus 14:21Matthew 8:27Psalms 78:26Psalms 105:34
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
Genesis 41:1-36, Exodus 10:1-20, Exodus 25:23-29
Genesis 41:1-36, Exodus 10:1-20, Exodus 25:23-29 View full PDF

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In the KJVVerse 1,791 of 31,102

Study This Verse

SUMMARY

Exodus 10:13 vividly describes the divinely orchestrated initiation of the eighth plague upon Egypt: the devastating swarm of locusts. Following Moses' obedient act of stretching forth his rod, the LORD supernaturally brought a sustained east wind that blew relentlessly day and night, precisely delivering the massive insect invasion to consume all remaining vegetation. This event further demonstrated God's absolute sovereignty over creation and His unwavering intent to deliver Israel from Pharaoh's stubborn grasp, leaving no doubt about the source of Egypt's escalating woes.

CONTEXT

  • Literary Context: This verse is a pivotal moment within the escalating narrative of the plagues, specifically initiating the eighth plague. It immediately follows Exodus 10:12, where the LORD commands Moses to stretch out his hand (or rod, as the action implies) over Egypt to bring the locusts. This plague is strategically positioned to target the agricultural resources that miraculously survived the devastating hail plague, as noted in Exodus 9:31-32. The preceding plagues—blood, frogs, gnats, flies, livestock disease, boils, and hail—have already inflicted severe damage and economic hardship, yet Pharaoh remains defiantly resistant, despite his own officials urging him to release the Israelites in Exodus 10:7. Following this verse, Exodus 10:14-15 vividly describe the unprecedented scale and destructive power of the locusts, leaving nothing green in their wake, setting the stage for Pharaoh's temporary concession.
  • Historical & Cultural Context: Ancient Egypt was an agrarian society, with its prosperity intricately linked to the annual inundation of the Nile and the subsequent harvests. Locust plagues were a known, albeit infrequent, natural disaster in the ancient Near East, typically originating from the desert regions to the east. However, the plague described in Exodus is presented as supernatural in its timing, scale, and specific direction, clearly orchestrated by Yahweh. This plague directly challenged Egyptian deities associated with agriculture, fertility, and the elements, such as Osiris (god of the afterlife, the Nile, and agriculture), Seth (god of chaos, deserts, and storms), and even Ra (the sun god, whose light was obscured by the swarm). By demonstrating His supreme power over these very forces, Yahweh systematically dismantled the perceived invincibility of Pharaoh and the efficacy of his gods. Pharaoh's continued refusal to acknowledge Yahweh's authority, despite overwhelming evidence, highlights the cultural concept of a king's divine authority and his perceived invincibility, which Yahweh meticulously undermined with each successive judgment.
  • Key Themes: Exodus 10:13 contributes significantly to several overarching themes in the book of Exodus. Primarily, it underscores God's absolute sovereignty over creation and natural phenomena. The wind and locusts are not random occurrences but instruments in His hands, demonstrating His ability to manipulate the natural world to achieve His purposes, whether for blessing or judgment. This highlights God's omnipotence and His active involvement in human history, directly challenging the polytheism of Egypt. The plague also serves as a potent judgment against human stubbornness and idolatry, specifically targeting Egypt's agricultural prosperity and their gods associated with fertility and the elements. Furthermore, it reinforces God's faithfulness to His covenant people, as He acts decisively to deliver Israel from bondage, fulfilling His promises made to Abraham, Isaac, and Jacob (e.g., Exodus 6:1-8). The escalating nature of the plagues, culminating in the destruction of remaining crops, also emphasizes the theme of God's progressive revelation of His power to both Israel and Egypt, ensuring that "the Egyptians shall know that I am the LORD" (as stated in Exodus 7:5).

EXPOSITION AND ANALYSIS

Exodus 10:13 meticulously details the divine mechanism behind the locust plague, emphasizing God's direct control over natural phenomena and Moses' role as His obedient agent.

Key Word Analysis

  • Rod (Hebrew, maṭṭeh, H4294): While literally a shepherd's staff, in the context of the plagues, the matteh transcends its ordinary function to become a powerful symbol and instrument of divine authority and miraculous power. Moses stretching it forth is not a magical incantation but an act of obedient faith that channels God's omnipotent power, signifying that the ensuing event is a direct result of Yahweh's command, not Moses' inherent ability or any pagan sorcery. It represents God's extended hand of judgment and deliverance.
  • LORD (Hebrew, Yᵉhôvâh, H3068): The consistent use of the covenant name for God, YHWH (often translated "LORD"), is profoundly significant. It emphasizes that this is not a random natural disaster or the work of a lesser deity, but the deliberate, personal action of the God who is faithful to His promises to Israel and just in His judgment against their oppressors. It underscores His active, sovereign involvement in human history and His unique identity as the self-existent, eternal God.
  • Wind (Hebrew, rûwach, H7307): The term rûwach is rich in meaning, encompassing "wind," "spirit," or "breath," often carrying connotations of divine power or influence (e.g., Genesis 1:2). In this context, combined with "east" (qâdîym), it powerfully conveys a divinely directed, sustained, and specific force. It's not merely a natural breeze but a supernaturally empowered and directed wind, demonstrating God's precise and overwhelming control over the very elements. The wind is the active agent of God's will, bringing about the plague.

Verse Breakdown

  • "And Moses stretched forth his rod over the land of Egypt,": This opening clause highlights Moses' immediate and faithful obedience to God's command given in the preceding verse. His action, though physical, is the human catalyst for a divine event. The rod, a simple object, becomes a conduit for God's mighty hand, mirroring previous plague initiations where it was used as an instrument of divine power (e.g., Exodus 7:20). This emphasizes that God works through His chosen servants.
  • "and the LORD brought an east wind upon the land all that day, and all [that] night;": This is the core declaration of divine agency and sovereignty. It explicitly states that "the LORD brought" the wind, leaving no doubt about the supernatural origin and precise direction of this natural force. The duration—"all that day, and all that night"—emphasizes the intensity, persistence, and overwhelming nature of God's action. This sustained, divinely directed wind was not a mere gust but a powerful, continuous force meticulously preparing the way for an unprecedented swarm of locusts.
  • "[and] when it was morning, the east wind brought the locusts.": This final clause reveals the direct consequence and the specific instrument of the plague. The sustained east wind, under God's precise command, was the vehicle for the locusts. The shift to "morning" marks the culmination of the wind's work, as the destructive swarm arrives precisely when God intended, demonstrating His perfect timing and meticulous control over the natural world, ensuring the plague's devastating impact.

Literary Devices

The verse employs several literary devices to enhance its impact and convey its theological message. The use of caesura (pauses within the line) effectively emphasizes the sequence of events: Moses' action, God's initiation of the wind, the wind's sustained duration, and finally, the locusts' arrival. This rhythmic pacing builds a sense of inevitability and divine precision. The repetition of "east wind" throughout the verse and the broader narrative reinforces its central role as the divinely appointed carrier of the plague, highlighting God's specific and targeted use of natural phenomena. Furthermore, the metonymy of "rod" standing for divine authority and power is evident, as the physical object represents the invisible, supernatural force it channels. The overall narrative structure itself contributes to the dramatic tension, building suspense and anticipation for the devastating appearance of the locusts, a clear demonstration of God's escalating judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully articulates several core theological truths. Primarily, it asserts God's absolute sovereignty over creation and natural forces. The wind and locusts are not random occurrences but instruments in His hands, demonstrating His ability to manipulate the natural world to achieve His purposes, whether for blessing or judgment. This highlights God's omnipotence and His active involvement in human history, directly challenging the polytheism of Egypt. The plague also serves as a potent judgment against human stubbornness and idolatry, specifically targeting Egypt's agricultural prosperity and their gods associated with fertility and the elements. Furthermore, it underscores God's faithfulness to His covenant people, as He acts decisively to deliver Israel from bondage, fulfilling His promises.

This theme of God's control over nature for His purposes resonates throughout the biblical narrative, affirming His ultimate authority:

  • Psalm 105:34-35 directly recounts this plague, affirming God's sending of the locusts as part of His mighty deeds to deliver His people.
  • Jeremiah 5:24 speaks of God's control over the seasons and natural phenomena, reminding us that even seemingly ordinary weather patterns are ultimately under His dominion and can be withheld or granted according to His will.
  • Romans 9:17 explains that God raised Pharaoh up for the very purpose of demonstrating His power through him, and to make His name known throughout the earth, aligning perfectly with the overarching purpose of the plagues.

REFLECTION AND APPLICATION

Exodus 10:13 offers a profound reminder that God remains sovereign over all circumstances, including those that appear to be purely "natural." For us today, this instills deep confidence that God is actively involved in the world and in our individual lives. We are called to trust in His perfect timing and methods, even when His plans unfold slowly or through unexpected means. This verse challenges us to look beyond immediate causes and recognize God's ultimate hand at work, whether in global events, personal trials, or daily provisions. It encourages patient endurance, knowing that God's purposes will ultimately prevail, and He will deliver His people according to His perfect will. It also serves as a sobering reminder of the consequences of persistent defiance against God's revealed will.

Questions for Reflection

  • How does recognizing God's absolute sovereignty over natural phenomena (like weather, disease, or even economic shifts) impact your perspective on current world events and personal challenges?
  • In what areas of your life do you need to surrender control and trust more deeply in God's timing and method, even when it seems slow or difficult, or when the "wind" seems to be blowing in an unexpected direction?
  • Moses' obedience in stretching out the rod was crucial, even though the power was God's. How does his example inspire your own response to God's commands, especially when the outcome is uncertain or requires patience and faith?

FAQ

Why did God use a natural phenomenon like wind and locusts instead of something entirely supernatural?

Answer: God often uses natural phenomena, but orchestrates them with supernatural timing, intensity, and direction to demonstrate His control over all creation. By using an "east wind" to bring locusts, God showed His dominion over the very forces of nature that the Egyptians might have attributed to their own gods. This was not merely a magic trick but a targeted judgment that devastated Egypt's economy and food supply, directly challenging their reliance on their agricultural deities and proving Yahweh's supremacy. It underscored that even the "natural" world is utterly subject to His command, making the judgment all the more potent and undeniable.

Was Pharaoh truly free to choose, or was he just a puppet if God "brought" the wind and locusts?

Answer: The Bible presents a complex interplay between divine sovereignty and human responsibility. While God "brought" the plague, Pharaoh had consistently hardened his own heart through the preceding plagues. God's hardening of Pharaoh's heart (e.g., Exodus 9:12) often refers to God confirming or intensifying Pharaoh's existing rebellion, using his obstinacy to further display His own power and glory. Pharaoh remained morally responsible for his choices and actions, even as God sovereignly used those choices to fulfill His divine purposes and demonstrate His might to both Egypt and Israel.

Does this verse imply that all natural disasters are direct judgments from God?

Answer: Not necessarily. While this specific instance of wind and locusts was a direct, divinely orchestrated judgment for a specific purpose, the Bible also speaks of natural disasters as part of a fallen world (e.g., Romans 8:22). However, this verse does teach that God has ultimate control over all natural forces and can, at times, use them for specific purposes of judgment, discipline, or even to reveal His glory, as He did in Egypt. Discerning God's specific intent requires careful biblical interpretation, humility, and a recognition that not every suffering is a direct, punitive judgment for individual sin.

CHRIST-CENTERED FULFILLMENT

Exodus 10:13, while describing a specific act of judgment and deliverance in the Old Testament, points forward to Christ in several profound ways. The divine sovereignty over nature displayed here finds its ultimate expression in Jesus Christ, who is God incarnate. Just as the LORD commanded the wind and brought the locusts, Jesus demonstrates His inherent authority over creation by calming storms with a word (Mark 4:39), walking on water (Matthew 14:25), and multiplying food to feed thousands (John 6:11). These acts demonstrate that the same divine power at work in the plagues is resident in Him, signifying His identity as the Son of God, the Creator, and Sustainer of all things. Furthermore, the plagues, including the locusts, served as a means of judgment against sin and a pathway to Israel's deliverance from physical bondage. In a greater sense, Jesus Christ is the ultimate deliverer. He did not come to bring plagues but to bear the ultimate judgment for sin on the cross, thereby delivering humanity from the spiritual bondage of sin and death (Colossians 1:13-14). He is the greater Moses, not merely leading people out of physical slavery but out of spiritual slavery to sin and Satan, ushering them into the true promised land of eternal life (Hebrews 3:1-6). The judgment against Pharaoh foreshadows the final judgment against all who reject God's authority, while the deliverance of Israel points to the eternal salvation offered to all who believe in Christ (John 3:16-18).

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Commentary on Exodus 10 verses 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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