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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 10:1–11.
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, Exo 10:1, Exo 10:2. 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 (Exo 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, Dan 5:22. Zedekiah humbled not himself before Jeremiah, Ch2 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, Exo 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, Exo 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, Sa1 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, Exo 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, Zac 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, Exo 10:8. 1. Moses insists that they should take their whole families, and all their effects, along with them, Exo 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, Exo 10:10, Exo 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 (Exo 10:6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See Ch2 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.
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Summary
Exodus 10:9 presents Moses' unyielding declaration to Pharaoh, reiterating God's absolute demand for the complete liberation of the Israelite nation. This comprehensive demand includes every man, woman, and child, along with all their livestock, to journey into the wilderness for the express purpose of holding a solemn feast unto the LORD. The verse powerfully underscores God's non-negotiable call for total freedom, which is intrinsically linked to uncompromised worship, thereby firmly rejecting any attempts by Pharaoh to offer partial concessions.
Context
Literary Context
This verse is strategically positioned within the escalating narrative of the plagues, specifically following the threat of the devastating locust plague, which God announces through Moses in Exodus 10:1-6. Pharaoh's own servants, overwhelmed by the destruction wrought upon Egypt, implore him to release the Israelites, acknowledging the ruin that has befallen their land (Exodus 10:7). In response, Pharaoh attempts a strategic compromise, offering to allow only the Israelite men to depart and worship (Exodus 10:8). Moses' resolute reply in Exodus 10:9 is a direct and absolute rejection of this partiality, setting the stage for the full manifestation of the locust plague (Exodus 10:12-15) and Pharaoh's subsequent, albeit temporary and insincere, confession of sin (Exodus 10:16-17).
Historical & Cultural Context
In the ancient Near East, negotiations between rulers and their subjects or other powers often involved strategic concessions to maintain control and avoid complete loss of face. Pharaoh's offer to release only the Israelite men was a calculated move designed to preserve the bulk of his valuable slave labor force—the women and children—and to retain the essential livestock. This strategy aimed to minimize economic loss and maintain his perceived divine authority as the supreme ruler of Egypt. However, the God of Israel, Yahweh, operates outside the parameters of human negotiation. His demands are absolute, reflecting His unique sovereignty. The "feast unto the LORD" (Hebrew chag) refers to a pilgrimage festival, a communal act of worship that would necessitate the presence of the entire community and all their resources, particularly the livestock required for sacrifices. This was not merely a political departure but a sacred pilgrimage, contrasting sharply with the Egyptian worldview where Pharaoh was considered a divine king whose authority was ultimate and unquestionable.
Key Themes
Exodus 10:9 contributes significantly to several overarching themes within the book of Exodus. Primarily, it highlights the theme of God's absolute sovereignty and uncompromised demand for worship. Pharaoh's attempts at negotiation consistently fail because God's will cannot be bent or diluted. Secondly, it underscores the theme of total liberation for the purpose of service. Israel's freedom is not an end in itself, but a means to fulfill their divine calling to worship and obey Yahweh. This is a recurring motif, as seen in God's initial command to Moses in Exodus 7:16. Thirdly, the verse emphasizes the intergenerational and communal nature of God's covenant. The demand for "young and old, sons and daughters" to go signifies that the covenant relationship and the call to worship extend to every member of the community, ensuring the continuity of faith across generations, a principle echoed in Deuteronomy 6:6-7. Finally, the insistence on taking "flocks and herds" highlights the theme of holistic dedication of resources to God, signifying that true worship encompasses not only people but also their possessions and means of livelihood.
Exposition and Analysis
Exodus 10:9 encapsulates Moses' unwavering declaration of God's non-negotiable terms for Israel's departure.
Key Word Analysis
Derived from a root meaning to move in a circle or keep a festival, chag refers to a pilgrimage festival, a solemn assembly, or a religious celebration, often including a journey to a sacred place and the offering of sacrifices. It can also refer to the victim used for such a feast. Here, it signifies a communal, all-encompassing act of worship and remembrance, demanding the full presence and participation of the entire Israelite community.
This primitive root, meaning "to walk" or "to go" (literally or figuratively), is repeated four times in this verse, underscoring the unwavering resolve and the comprehensive nature of the Israelites' intended departure. It signifies a decisive movement away, a complete journey, rather than a mere temporary visit or partial release. This "going" is an act of liberation and obedience to God's command.
This is the sacred, covenant name of God, signifying "the self-Existent" or "the Eternal One." By insisting the feast is "unto the LORD," Moses emphasizes that the worship is directed exclusively to Yahweh, the one true God, distinct from and superior to any of Egypt's deities. This highlights God's absolute sovereignty, His personal relationship with Israel, and His exclusive claim over His people and their worship.
Verse Breakdown
"And Moses said, We will go with our young and with our old, with our sons and with our daughters,"
This initial clause forcefully articulates the comprehensive scope of God's demand for the liberation of His people. It explicitly includes every demographic—from the youngest (Hebrew naʻar, referring to children or youth) to the oldest (Hebrew zâqên, meaning aged or elder), encompassing both males (Hebrew bên, sons) and females (Hebrew bath, daughters). This highlights the inclusive and intergenerational nature of God's covenant and His call to worship, emphasizing that no one within the community is to be left behind, as the covenant applies to the entire household.
"with our flocks and with our herds will we go;"
This crucial addition underscores that not only the people but also their essential economic and sacrificial resources must accompany them. Livestock (Hebrew tsôʼn for flocks of sheep/goats, and bâqâr for herds of cattle) were indispensable for the sacrifices and offerings that formed the core of Israelite worship. Moses' insistence on taking all their animals, a point reinforced later in Exodus 10:26, signifies that true worship requires the complete commitment of one's possessions and means. It also strategically prevents Pharaoh from retaining any economic leverage over the Israelites that could compel their return.
"for we [must hold] a feast unto the LORD."
This concluding clause provides the ultimate divine purpose for their departure: to worship Yahweh. Their freedom is not an end in itself, nor is it for aimless wandering, but rather a means to fulfill their sacred calling to serve and honor God through a communal festival. The implied "must hold" (derived from the verb chagag, related to chag) conveys a divine imperative and a non-negotiable obligation, emphasizing the solemnity and necessity of this act of worship.
Literary Devices
The verse employs several powerful literary devices to convey its message. Parallelism and Repetition are prominently featured, particularly in the phrases "with our young and with our old, with our sons and with our daughters" and "with our flocks and with our herds." This rhythmic repetition creates a sense of comprehensive totality, emphasizing that absolutely no one and nothing is to be left behind. The repeated declaration "will we go" further reinforces the unwavering resolve and absolute nature of the demand. Furthermore, the verse functions as a direct Contrast to Pharaoh's preceding attempted compromise in Exodus 10:8, starkly highlighting the absolute nature of God's demands against human attempts at negotiation and control.
Theological and Thematic Connections
Exodus 10:9 powerfully communicates several core theological truths. First, it reveals God's absolute sovereignty and His non-negotiable claim over His people and all their possessions. He is not a deity who can be appeased with partial obedience or compromised worship; His demands are total. Second, it emphasizes that true liberation is not for self-indulgence but for the purpose of worship and service to God. Israel is freed from slavery to Pharaoh not for aimless wandering, but to enter into a deeper covenant relationship with Yahweh, marked by communal worship. Third, the verse highlights the intergenerational nature of God's covenant and the importance of passing on faith and worship to every member of the community, from the youngest to the oldest, ensuring the continuity of God's people in His service.
This theme of holistic devotion and intergenerational faith resonates throughout the biblical narrative:
Reflection and Application
Exodus 10:9 offers timeless lessons for believers today, challenging us to examine the depth and breadth of our commitment to God. Just as Moses refused to compromise on Israel's freedom to worship, we are called to stand firm on foundational truths of our faith, resisting cultural pressures or personal temptations to dilute or compartmentalize our devotion to God. True worship is not confined to a specific time or place (like a Sunday service); it encompasses our entire being—our families, our finances, our time, and our talents. It reminds us that our freedom in Christ is not for self-indulgence but for the purpose of serving and glorifying God with every aspect of our lives. Moreover, the emphasis on "young and old" underscores our vital responsibility to intentionally nurture and model faith for future generations, ensuring the continuity of spiritual heritage and commitment to the Lord within our families and communities.
Questions for Reflection
FAQ
Why was Pharaoh so resistant to letting them take their flocks and herds?
Pharaoh's resistance stemmed from several interconnected factors. Economically, the livestock represented significant wealth and a vital resource for Egypt's agricultural economy; losing them would be a substantial blow. Symbolically, allowing the Israelites to take everything would signify a complete and humiliating surrender to Yahweh's demands, severely undermining Pharaoh's authority and prestige as a divine king. Furthermore, by retaining their livestock, Pharaoh would maintain a crucial economic leverage over the Israelites, ensuring their eventual return to Egypt, as they would be unable to sustain themselves or perform sacrifices without their animals.
Does "feast unto the LORD" imply a specific festival like Passover?
While the Hebrew word chag (feast/festival) is indeed used for specific pilgrimage festivals later instituted in Israel, such as Passover, Weeks (Pentecost), and Tabernacles, at this point in the narrative, it functions as a more general term for a solemn religious gathering or pilgrimage. The specific institution of Passover, with its detailed rituals and significance, would occur later, in Exodus 12. Moses' immediate concern is the fundamental right to worship Yahweh freely and completely, with all necessary means, rather than a pre-defined annual festival.
Why is it so important that everyone goes, even the children?
The demand for everyone to go underscores that God's covenant is with the entire nation of Israel, not merely the adult males. Worship is a communal, intergenerational act, and the covenant responsibilities and blessings extend to all members of the family and community. Children are an integral part of the covenant people and need to be present to learn, participate, and inherit the faith from their parents and elders. Leaving them behind would not only break the family unit but also sever the continuity of the covenant community, preventing the transmission of faith to future generations. God's plan for Israel's worship and identity was holistic and enduring.
Christ-Centered Fulfillment
Exodus 10:9 finds profound fulfillment and amplification in the person and work of Jesus Christ. Just as Moses insisted on total liberation for total worship, Jesus offers a complete and uncompromised liberation from the bondage of sin, death, and the law. He does not offer a partial salvation, but a full redemption that frees every aspect of our being—spirit, soul, and body—for the purpose of worshipping and serving God. Through His atoning sacrifice, we are truly set free, as Jesus declared, "If the Son sets you free, you will be free indeed" (John 8:36).
The "feast unto the LORD" foreshadows the ultimate communion and worship made possible through Christ. His sacrificial death on the cross is the perfect and final offering, making all other animal sacrifices obsolete, as the author of Hebrews proclaims, "He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). Through His blood, we are granted direct access to God, enabling us to truly "hold a feast unto the LORD" in spirit and truth (John 4:23-24). The Lord's Supper, instituted by Jesus, serves as a New Covenant "feast," a communal act of worship and remembrance that unites all generations of believers in Christ. Furthermore, Jesus' call to discipleship echoes Moses' insistence on "all" going. Jesus demands total commitment: "If anyone would come after me, let him deny himself and take up his cross daily and follow me" (Luke 9:23). This implies a complete dedication of our lives, our families, and our resources to Him, with "not a hoof left behind" from our former lives of sin. The Church, as the new Israel, is called to be a community of holistic worship, where every member, from young to old, is redeemed and dedicated to the glory of God, anticipating the glorious wedding feast of the Lamb in eternity (Revelation 19:7-9).