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Commentary on Exodus 10 verses 21–29
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 Psa 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, Rev 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 (Exo 10:23), They saw not one another. It is threatened to the wicked (Job 18:5, Job 18:6) 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, Rev 18:23. 2. That it was darkness which might be felt (Exo 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, Rev 16:10, which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land (Exo 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) Psa 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, Exo 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, Sa1 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, Gen 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 (Exo 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, Exo 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, Pro 3:33. We should believe in that difference, and govern ourselves accordingly. Upon Psa 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, Jos 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, Exo 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, Exo 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, Exo 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 (Exo 10:29): I will see thy face no more, that is, "after this time;" for this conference did not break off till Exo 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 (Exo 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.
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SUMMARY
In Exodus 10:25, Moses delivers an unyielding declaration to Pharaoh, firmly rejecting any partial concession and insisting that the Israelites must take all their livestock to offer "sacrifices and burnt offerings" to the LORD their God. This pivotal demand underscores the non-negotiable nature of complete worship, demonstrating that true freedom involves unhindered devotion to God, requiring every necessary resource and full compliance with His divine commands for worship.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 10:25 captures Moses' resolute stance against Pharaoh's manipulative concessions: "And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God."
Key Word Analysis
Verse Breakdown
Literary Devices
The passage makes effective use of several literary devices to convey its powerful message. Antithesis is prominent, as Moses' demand stands in stark opposition to Pharaoh's preceding offer. Pharaoh proposes a partial release, retaining the livestock, while Moses demands a complete release, including all means necessary for worship, highlighting the fundamental conflict between human compromise and divine absolute demand. The use of Direct Speech throughout this dialogue emphasizes the confrontational nature of the exchange and underscores Moses' unwavering resolve and authority as God's chosen messenger. Furthermore, the mention of "sacrifices and burnt offerings" employs Metonymy, where these specific types of offerings stand in for the entire system of Israelite worship and the comprehensive devotion it represents.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:25 powerfully articulates several core theological truths that resonate throughout biblical theology. Firstly, it establishes The Non-Negotiable Nature of True Worship: God demands complete and unhindered worship. Moses' insistence on taking all the livestock signifies that genuine devotion cannot be compartmentalized or limited by human convenience, economic considerations, or external pressures. Worship requires the offering of all that is necessary, as God prescribes, without reservation. Secondly, the demand for Pharaoh to "give us" the sacrifices highlights God's Sovereignty and Provision: it implies God's ultimate ownership and control over all resources, even those held by His enemies. God will ensure His people have what they need to worship Him, even if it means compelling their oppressors to provide it. Lastly, the verse underscores the profound truth that Freedom is for a Purpose: the Exodus was not merely about liberation from slavery, but liberation for worship and service to God. True freedom, biblically understood, is the freedom to live in full obedience and devotion to God, fulfilling the very purpose for which humanity was created.
This theme connects deeply to the broader biblical narrative of God's relationship with His people:
REFLECTION AND APPLICATION
Exodus 10:25 serves as a timeless challenge to our own approach to faith and worship in contemporary life. Just as Moses refused to compromise on the necessities for worship, we are called to offer our whole selves to God, without holding back any "flocks or herds"—be they our time, talents, financial resources, relationships, personal comfort, or professional ambitions. This verse profoundly reminds us that true devotion is costly and comprehensive, not a partial offering or a convenient concession made under duress. It calls us to examine whether we are truly free to worship God with everything we have, or if we are still allowing the "Pharaohs" of this world (cultural pressures, societal expectations, personal fears, or worldly pursuits) to dictate the terms and scope of our devotion. Our freedom in Christ is precisely for the purpose of unhindered, wholehearted worship and service to Him, reflecting His absolute claim on our lives.
Questions for Reflection
FAQ
Why was Moses so insistent on taking the animals? Couldn't they just worship God without them?
Answer: In the ancient world, and specifically under the Mosaic Law that God was about to give, animal sacrifices were the prescribed and central means of worship, atonement, and communion with God. They weren't optional; they were foundational to the covenant relationship God was establishing with Israel. God had commanded Israel to "hold a feast to me in the wilderness" (Exodus 5:1), and such a feast, involving specific offerings, required animals. Moses' insistence wasn't arbitrary or a negotiation tactic; it was a matter of obeying God's specific commands for worship, which Pharaoh's partial concession would have made impossible. To worship God authentically, they needed all the necessary means.
Does this verse imply that God needs our sacrifices or offerings?
Answer: No, the Bible consistently teaches that God is self-sufficient and lacks nothing, as articulated in passages like Acts 17:25. The sacrifices were not for God's benefit in terms of His needs, but for humanity's benefit. They were a divinely ordained means for sinful humanity to approach a holy God, express repentance, seek atonement, give thanks, and demonstrate devotion. They were pedagogical (teaching about the seriousness of sin and the holiness of God) and relational (providing a tangible way to commune with God), designed to cultivate a right relationship between God and His people, preparing them for the ultimate sacrifice.
CHRIST-CENTERED FULFILLMENT
The Old Testament system of "sacrifices and burnt offerings," so central to Moses' uncompromising demand in Exodus 10:25, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The olot, or whole burnt offerings, symbolized complete dedication and atonement, where the entire offering was consumed by fire, representing total surrender and acceptance by God. Jesus, as the perfect Lamb of God, who takes away the sin of the world!, offered Himself as the perfect, once-for-all sacrifice on the cross. His death was the ultimate "burnt offering," a complete and unblemished act of obedience and dedication to God's will, achieving what the blood of bulls and goats could never do (Hebrews 9:11-14). Through His singular, sufficient sacrifice, Christ perfectly atoned for sin, rendering the continuous animal sacrifices of the Old Covenant unnecessary and obsolete (Hebrews 10:1-10). He is the true means by which we can now "sacrifice unto the LORD our God," not through animal proxies, but through faith in His finished work. Consequently, believers in the New Covenant are called to offer "spiritual sacrifices" (1 Peter 2:5)—lives of worship, praise, and service—as a grateful response to Christ's ultimate offering. The uncompromising demand for "all" in Exodus 10:25 is fulfilled in the New Covenant by the call to present our entire bodies as "living sacrifices, holy and acceptable to God, which is your spiritual worship" (Romans 12:1). Thus, Christ enables the full, unhindered worship that Moses demanded, not by providing animals, but by providing Himself as the perfect sacrifice, opening the way for us to offer our whole lives in complete devotion.