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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
Exodus 10:26 encapsulates Moses' resolute refusal of Pharaoh's partial concessions, asserting God's absolute claim over Israel and all their possessions. This verse underscores the principle of total dedication and unwavering trust in God's future guidance, emphasizing that the Israelites' freedom and their worship of Yahweh must be complete and unreserved, with nothing withheld from divine service.
CONTEXT
Literary Context: This verse is a critical juncture in the escalating divine-human conflict between Yahweh, represented by Moses, and Pharaoh, the embodiment of Egyptian power. It occurs immediately after the devastating plague of locusts, detailed in Exodus 10:1-20, and follows Pharaoh's desperate attempts to negotiate a partial release for Israel. Pharaoh had initially offered to allow only the men to leave, a proposal firmly rejected by Moses in Exodus 10:10-11. After the locusts, Pharaoh softened slightly, suggesting that the men and children could depart, but insisted that the flocks and herds remain in Egypt, as recorded in Exodus 10:24. Moses' uncompromising response in Exodus 10:26 directly refutes this final compromise, setting the stage for the ninth plague, the plague of darkness, which immediately follows in Exodus 10:21-23. This progression highlights the divine insistence on absolute freedom for Israel.
Historical & Cultural Context: In the ancient Near East, livestock represented a nation's wealth, means of sustenance, and, crucially for Israel, the primary medium for religious sacrifice. Pharaoh's repeated attempts to retain Israel's animals were not merely economic; they were a strategic move to maintain leverage and ensure the Israelites' eventual return, as they would be unable to perform the required sacrifices to their God without their herds. For Moses, the demand for "not an hoof" to be left behind was a profound theological statement. It underscored Yahweh's absolute ownership and comprehensive claim over His people and all their possessions. This declaration asserted that Israel's identity, worship, and future were entirely distinct from Egypt, necessitating a complete and irreversible break from Egyptian dominion and influence. It also resonated with the concept of divine ownership, where God, as the deliverer, has an inherent right to all that belongs to His liberated people, especially that which is consecrated for His worship.
Key Themes: Exodus 10:26 significantly contributes to several overarching themes within the book of Exodus and the broader Pentateuch. It powerfully illustrates the theme of Divine Sovereignty and Uncompromising Will, demonstrating that God's plan for His people's liberation is absolute and not subject to human negotiation. Furthermore, it highlights the theme of Total Dedication and Worship, emphasizing that Israel's entire existence—their resources, labor, and very being—was to be consecrated to God's purposes, transitioning from serving Pharaoh to serving Yahweh. This verse also foreshadows the Covenant Requirements that would soon be established at Mount Sinai, where specific instructions for sacrifices and worship would necessitate the full availability of their livestock. The refusal to leave anything behind also reinforces the theme of Comprehensive Liberation, indicating that true freedom from bondage encompasses every aspect of life, not just physical departure, as seen throughout the narrative of Israel's exodus from Egypt, culminating in their journey to the promised land described in Exodus 13.
EXPOSITION AND ANALYSIS
Moses' declaration in Exodus 10:26 is a masterclass in divine negotiation, revealing profound theological truths through its uncompromising stance.
Key Word Analysis
Verse Breakdown
The verse can be broken down into two main clauses, each conveying a vital aspect of Moses' message:
"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."
Literary Devices
Exodus 10:26 employs several powerful literary devices to convey its message. The most prominent is Hyperbole, evident in the phrase "there shall not an hoof be left behind." This is an intentional overstatement, emphasizing the absolute and complete nature of the demand for Israel's departure and the totality of their possessions. It underscores that no part, however small or seemingly insignificant, could be withheld from God's claim. Additionally, the passage utilizes Direct Assertion, as Moses speaks with an unyielding and authoritative tone, reflecting God's own uncompromising will. There is no room for negotiation or debate once God's terms are laid out, showcasing the divine authority behind Moses' words. Finally, there is an element of Foreshadowing, as the need for all their livestock for future service subtly points towards the elaborate sacrificial system that would be instituted at Sinai, requiring various types and quantities of animals for worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse teaches several profound theological truths that resonate throughout biblical theology. It powerfully articulates the principle of Total Devotion and Uncompromising Obedience, demonstrating that God demands complete surrender and the dedication of all possessions and resources for His service. There can be no partial obedience or compromise when it comes to serving the Lord; just as Israel could not serve Yahweh while leaving part of their means of worship in Egypt, believers are called to offer their whole lives to God. The statement "we know not with what we must serve the LORD, until we come thither" reveals a deep trust in God's future instruction and provision, highlighting God's Sovereignty and Provision. It acknowledges that the specifics of worship and sacrifice would be revealed by God Himself, requiring Israel to be fully equipped and ready to obey without pre-determining the method. God is sovereign over the details of His service and will provide clarity in His time. This passage also underscores the concept of Comprehensive Liberation, where true freedom from Pharaoh's oppressive rule meant a complete break, taking everything that belonged to Israel out of Egyptian influence. This foreshadows the comprehensive freedom God offers His people from spiritual bondage, where every aspect of life is brought under His lordship.
REFLECTION AND APPLICATION
Exodus 10:26 serves as a powerful and enduring reminder for believers today, challenging us to examine the depth and totality of our commitment to God. Just as God demanded every "hoof" from Israel, He calls for our whole lives—our time, talents, resources, affections, and future aspirations—not just a convenient portion. We cannot truly serve God while holding back significant areas of our lives for ourselves, our comfort, or the world's allure. This verse compels us to ask: What "hooves" are we still holding back from God's full claim on our lives? Are there areas where we are attempting to negotiate with God, offering partial obedience instead of wholehearted surrender?
Furthermore, Israel's declaration, "we know not with what we must serve the LORD, until we come thither," beautifully illustrates the necessity of trust in God's leading. We often do not know the full scope or specific details of God's plan for our lives or how He will call us to serve. Yet, like Israel, we are called to trust His guidance, being prepared to use all we have as He directs, knowing He will reveal His will in due time and provide all that is necessary. Are you willing to step out in faith, even when the exact details of God's plan are not yet clear, trusting that He will make His requirements known? Finally, the complete separation from Egypt, including all their possessions, highlights the importance of separation from worldly systems and influences. For true spiritual freedom and effective service, we must be willing to make a complete break from anything that would hinder our devotion to God, bringing all our "possessions"—our lives, resources, and very being—under His lordship. What worldly influences or attachments might be preventing your full devotion to God, subtly holding back a "hoof" from His complete claim?
Questions for Reflection
FAQ
Why was livestock so important for Israel's departure?
Answer: Livestock was crucial for several interconnected reasons. Economically, they represented a primary source of wealth and sustenance in an agrarian society, providing food, milk, wool, and labor. Religiously, they were absolutely essential for the various sacrifices and offerings required by the Mosaic Law, which God would soon institute at Mount Sinai. Without their herds, the Israelites would be unable to perform the acts of worship and atonement commanded by Yahweh. Furthermore, leaving them behind would have left Israel economically dependent on Egypt and religiously compromised, unable to fully worship Yahweh as He would command, thus undermining the very purpose of their liberation.
Does "we know not with what we must serve" imply uncertainty about God's will?
Answer: No, it does not imply uncertainty about God's ultimate will or power. Instead, it demonstrates a posture of humble trust and readiness to obey. Moses and Israel knew they were to serve the LORD, but the specific means and methods of that service (e.g., the precise types and quantities of animals for various sacrifices, the location of worship) had not yet been revealed. This phrase highlights their complete dependence on God's future revelation and their readiness to obey whatever He commanded, whenever He commanded it, requiring all their resources to be available for His service. It's a statement of faith, not ignorance.
If God is sovereign, why did Moses have to negotiate so forcefully with Pharaoh?
Answer: While God is indeed sovereign and could have simply taken Israel out of Egypt without any negotiation, He chose to use Moses as His instrument to demonstrate His power, justice, and faithfulness to both Egypt and Israel. The prolonged negotiations, the escalating plagues, and Moses' unwavering stance were all part of God's deliberate plan to reveal His glory, establish His covenant with Israel, and show the futility of resisting His divine will. Moses' firmness was not a sign of God's weakness, but a reflection of God's own uncompromising nature and His determination to liberate His people completely, leaving no doubt about His supreme authority over all earthly powers. This process served to educate Israel about their God and to judge the gods of Egypt.
CHRIST-CENTERED FULFILLMENT
Exodus 10:26, with its emphasis on total dedication and the comprehensive nature of liberation, finds profound fulfillment and amplification in the person and work of Jesus Christ. The demand for all of Israel's livestock, with "not an hoof" held back for the service of the Lord, powerfully prefigures the perfect and complete sacrifice of Jesus Christ. Unlike the animal sacrifices of the Old Covenant, which were partial and had to be repeated, Christ offered Himself entirely, holding nothing back, to accomplish our salvation, as beautifully articulated in Hebrews 9:11-14. His death on the cross was the ultimate act of "serving the LORD" by fulfilling God's righteous demands and providing a singular, definitive atonement for sin. In Him, the entire "flock" of humanity is redeemed, with "not an hoof" of sin's power or consequence left unaddressed.
Furthermore, just as Israel's liberation from Egypt required a complete break, Christ offers a comprehensive freedom from the bondage of sin and death, as we see in Romans 6:18. His call to discipleship echoes Moses' demand for total dedication: "If anyone would come after me, let him deny himself and take up his cross daily and follow me," a principle Jesus taught in Luke 9:23. Following Christ means bringing every aspect of our lives—our resources, talents, time, and desires—under His lordship, holding nothing back. We, like Israel, may "know not" all the specifics of our journey with Christ, but we trust that He will reveal His will and provide all that is necessary for us to "serve the LORD our God" in spirit and truth. The purpose of taking the cattle was for future worship and sacrifice. In Christ, the need for animal sacrifices is fulfilled, as He is both the perfect High Priest and the ultimate sacrifice. He establishes a new covenant where worship is no longer tied to a physical temple or animal offerings, but is offered "in spirit and and truth," as Jesus taught the Samaritan woman in John 4:23-24. Our "cattle"—our very lives—are now presented as living sacrifices to God through Christ, fully consecrated and available for His service, awaiting His ongoing revelation of how we are to serve Him in the new creation, a concept powerfully articulated in Romans 12:1.