TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Exodus 10:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 10:29 marks the definitive culmination of negotiations between Moses and Pharaoh, signaling a dramatic and irreversible turning point in the Exodus narrative. Moses's resolute acceptance of Pharaoh's final threat—that he would never see Pharaoh's face again—is not an act of submission but a profound prophetic declaration. It signifies that the time for human dialogue has passed, and God's final, decisive judgment is now imminent, leading inevitably to Israel's complete and unconditional liberation.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 10:29 is a short but profoundly significant statement, marking the point of no return in the divine-human conflict.
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Exodus 10:29 is irony. Pharaoh intends his threat to be a final, intimidating warning designed to assert his absolute power and deter Moses from returning. However, Moses's calm and seemingly agreeable response, "Thou hast spoken well," turns Pharaoh's own words on their head. Moses uses Pharaoh's decree to confirm the inevitability of God's judgment and the end of Pharaoh's control over the situation. It is a moment of profound dramatic tension and prophetic declaration, where the human antagonist unwittingly pronounces the very truth that will lead to his downfall and God's ultimate triumph.
THEOLOGICAL AND THEMATIC CONNECTIONS
This brief verse encapsulates profound theological truths about God's character, human resistance, and the unfolding of divine purpose. It signifies the culmination of divine patience and the transition from warning to definitive judgment. Moses's calm affirmation underscores that God's plan for Israel's liberation is unstoppable, regardless of human stubbornness. Pharaoh's persistent resistance, far from thwarting God, serves only to highlight His power and glory, demonstrating that even the most hardened heart cannot ultimately stand against the Almighty. The verse marks the point where God's long-suffering patience with Pharaoh's hardened heart reaches its limit, signifying that all avenues for negotiation and lesser judgments have been exhausted, and ultimate, decisive judgment is now inevitable. It is a powerful illustration that persistent rejection of divine warnings brings about severe, irreversible consequences.
REFLECTION AND APPLICATION
Exodus 10:29, though rooted in an ancient conflict, offers timeless lessons for believers today. It reminds us that God's purposes will prevail, even in the face of formidable opposition and stubborn human resistance. It challenges us to consider the profound consequences of persistent rebellion against God's will, warning that there comes a point when divine patience gives way to decisive action. For us, this means:
Questions for Reflection
FAQ
Was Moses being sarcastic when he said, "Thou hast spoken well"?
Answer: Not necessarily sarcastic in a disrespectful or mocking sense, but certainly deeply ironic and profoundly prophetic. Moses was acknowledging the literal truth of Pharaoh's statement—that he would indeed not see Pharaoh's face again—but he was reinterpreting the reason for it. It wasn't because he feared Pharaoh's threat or was submitting to his authority, but because God was about to act so decisively that further direct interaction would be entirely unnecessary. It was a powerful, understated declaration of God's imminent and unstoppable judgment, turning Pharaoh's own words into a confirmation of his impending doom.
Did Moses truly never see Pharaoh again after this?
Answer: The biblical narrative strongly implies this. While Moses would have been present during the events of the tenth plague (the death of the firstborn) and the subsequent Exodus, the text does not describe another direct, face-to-face audience or negotiation between Moses and Pharaoh after this verse. The next "interaction" is Pharaoh's desperate command to "Get out!" in Exodus 12:31, delivered through messengers or from a distance, not in a formal audience. This verse marks the definitive end of their personal confrontations.
What does this verse teach about negotiating with evil or oppressive forces?
Answer: This verse suggests that there comes a point when negotiation with persistent evil or those who defiantly resist God's will is no longer productive or even possible. Moses had exhausted all diplomatic avenues, and Pharaoh's heart remained hardened. At this stage, the resolution shifts from human negotiation and persuasion to divine intervention and judgment. It teaches that while patience and repeated warnings are part of God's character, there is a limit to His forbearance, after which decisive and often dramatic action is taken to accomplish His purposes and deliver His people.
CHRIST-CENTERED FULFILLMENT
Exodus 10:29, marking the definitive end of negotiation and the ushering in of final judgment, finds profound Christ-centered fulfillment in several ways, foreshadowing the climactic work of our Savior. Just as Moses was God's appointed deliverer who finally ended the oppression of Pharaoh, Jesus Christ is the ultimate Deliverer from the bondage of sin and death. His coming marked the end of humanity's futile attempts to negotiate with sin or earn salvation through works. Like Moses, Jesus confronted the powers of darkness and declared their ultimate defeat, as seen in His triumph over temptation in Matthew 4:1-11 and His authority over demons in Mark 1:27. Moses's statement signals that the time for dialogue is over, and God's decisive act of judgment and salvation is at hand. In the New Testament, Jesus's death on the cross and resurrection represent the ultimate, decisive act of God. On the cross, Jesus declared, "It is finished" (John 19:30), signifying the end of the old covenant's demands and the completion of the work of salvation. There is no more negotiation for forgiveness; it is freely offered through Christ's perfect sacrifice, as proclaimed in Romans 5:8. Furthermore, just as Pharaoh's stubbornness led to an irreversible judgment, humanity's persistent rebellion against God ultimately leads to a final, inescapable judgment. Jesus's first coming offered grace and an invitation to repentance, but His second coming will be a time of final judgment, where the "face" of humanity will no longer be seen in a plea for mercy, but in a final reckoning for those who rejected Him, as described in Matthew 25:31-46. The Exodus from Egypt, initiated by God's final judgment, prefigures the greater spiritual exodus from the dominion of sin and Satan, accomplished through Christ's death and resurrection, leading all who believe into true freedom and eternal life, as promised in John 8:36.