John Calvin Commentary Exodus 10
John Calvin Commentary
Exodus 10
John Calvin Commentary
Exodus 10
"And Jehovah said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I may show these my signs in the midst of them," — Exodus 10:1 (ASV)
And the Lord said. Moses passes on to another plague, by which God took vengeance on the treachery and obstinacy of the wicked king; namely, that He handed over the remaining produce of the year, which He had spared, to be eaten and devoured by locusts. This was no ordinary punishment, to destroy Egypt by scarcity and famine, when all their grain had perished.
But, before Moses proceeds to this, he again relates that he was the proclaimer of this plague, and that God had announced to him the reason why Pharaoh had so often resisted to his own harm. Therefore God says that He had hardened his heart, so that He might display these miracles and evidences of His power. For if Pharaoh had been humbled and had yielded immediately, the contest would have been superfluous, since what would be the object of contending with a conquered and prostrate enemy?
The obstinacy of the tyrant, then, in so often provoking God, opened the way to more miracles, just as fire is produced by the collision of flint and iron. From this, the foolish notion is also refuted that Pharaoh's heart was hardened in no other way than by the miracles being set before his eyes. For Moses does not say that his heart was divinely hardened by the sight of the signs, but that it pleased God in this manner to manifest His power.
From this we also gather that whatever occurred was predestined by the sure counsel of God. For God willed to redeem His people in a unique and unusual way. So that this redemption might be more conspicuous and glorious, He set up Pharaoh against Himself like a rock, which by its hardness would provide an occasion for new and more remarkable miracles. Pharaoh was, therefore, hardened by the marvelous providence of God with this objective: that the grace of His deliverance might be neither contemptible nor obscure.
For God regarded His own people more than the Egyptians, as immediately appears: that you may tell in the ears of your son, and of your son’s son, etc. For far more abundant material for thanksgiving and for celebrating the memory of their deliverance was provided by the fact that the Israelites had seen God’s arm stretched forth so often from heaven, and with so many wonders.
Had they been redeemed by any ordinary method, the praise due to God would soon have been forgotten. It was proper, then, that their descendants should be thus instructed by their fathers, so that they might have no doubts as to the author of so illustrious a work. But it is here required of the fathers, who had been eyewitnesses of the signs, that they should be diligent and persistent in teaching their children; and upon these children also, care and attention in learning is urged, so that the recollection of God’s mercies should flourish throughout all ages. The practical effect of this doctrine is seen in Psalm 44 and Psalm 105.
"And Moses and Aaron went in unto Pharaoh, and said unto him, Thus saith Jehovah, the God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me." — Exodus 10:3 (ASV)
And Moses and Aaron came in. Moses now relates how, at God’s command, he tested whether Pharaoh’s heart, after so many trials, would be brought to obedience out of fear of the new punishment that was imminent. But by this test, his impiety became more evident, since, although he saw his kingdom deprived of a part of its corn, he did not fear what Moses proclaimed concerning the other part.
Therefore, he rebukes him even more severely, inquiring, How long will you proudly resist the command of God? For since plagues overcome even the worst natures, it was astonishing that the king, having been struck eight times, and in such a terrible manner, was still unwilling to yield, as if he were safe and unaffected by any injury.
But we may learn from this passage that we are chastised by the rods of God for this purpose: that we may return from the indulgence of our lusts to submission to Him. This Moses calls (and Peter after him, 1 Peter 5:6) to humble ourselves before God, or beneath His mighty hand, when, having experienced His formidable power, we reverently submit ourselves to His dominion.
Hence it follows that those who are neither tamed nor bent by the fear of punishment, struggle against God as with an iron116 brow. Let fear, then, teach us to repent; and, that we may not provoke His vengeance by proud contempt, let us learn that nothing is more terrible than to fall into His hands.
Moses also hints that Pharaoh’s contention was not only with the Israelites but with God who took up their cause. And let us not doubt, therefore, that all tyrants who unjustly persecute the Church contend with God Himself, to whose powers they will find themselves far inferior.
116 D’airain; brazen. — Fr..
"Else, if thou refuse to let my people go, behold, to-morrow will I bring locusts into thy border:" — Exodus 10:4 (ASV)
Else, if you refuse. Moses denounces the extreme scarcity and famine of the land of Egypt, because the locusts will suddenly arise to entirely consume the remaining produce of the year, for half of it had already been destroyed by the hail.
But, although ancient histories bear witness, and it has happened even in our time, that locusts have devoured not only cornfields but also pastures, we may still gather from the circumstances that this was an extraordinary instance of divine vengeance. This is evident because Moses appoints the next day, relates that an incredible multitude suddenly burst forth, adds that such had never been seen, and finally, threatens that no house would be exempt from their invasion.
Moreover, it is worthwhile to remark again on the nature of the scourge: God collects and arms a host of vile insects, by which He may insultingly overcome this indomitable tyrant with all his forces.
The ingratitude of Egypt, too, was worthy of this recompense, since it was too great an indignity that the descendants of Joseph should be tyrannically persecuted in that country, which a little more than 250 years before he had preserved from famine by his efforts.
What follows in Exodus 10:6, that “he turned himself, and went out from Pharaoh,” is recorded as a sign of his indignation, as if Moses, worn out with the obstinacy of the tyrant, had hastily withdrawn from him without saying farewell. Therefore, although he was otherwise of a mild disposition, this peremptory harshness was to be adopted as a rebuke for the arrogance with which the tyrant spit in the face of heaven itself.
But let the Pharaohs of our age also learn that when they hinder the pure worship of God by their cruel threats, it is by His strict justice that fanatics, like locusts, assail their kingdoms with their impious errors and infect their people with contagion.
"And Pharaoh`s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve Jehovah their God: knowest thou not yet that Egypt is destroyed?" — Exodus 10:7 (ASV)
And Pharaoh’s servants said to him. We have seen a little earlier that they were obstinate along with their king. Indeed, it cannot be doubted that by their servile flattery they had blinded him more and more. But now, conquered by their calamities and fearing something still worse, they seek to lessen his fury—not because they had themselves returned to their senses, but because they feel that they are overcome by the hand of God and that their strength to resist had failed them.
They say, therefore, that Moses, until he was dismissed, would be a constant source of evil to them. Whether you translate the word מוקש,117 mokesh, as a snare or a stumbling block is of little consequence, because it is used metaphorically for every kind of misfortune or injury. They mean, then, that no end to their troubles was to be expected as long as Pharaoh contended with Moses, for evils would follow upon evils.
By the question “how long?” they admonish him that his stubbornness had already been more harmful than enough. From this, they conclude that there is nothing better to be done than, by expelling Moses, to free himself from the snare or to avoid the stumbling block, since he could only fight unsuccessfully.
Regarding the second part of the verse, interpreters differ. The Chaldee Paraphrast translates it with the introduction of a negative: “Do you not yet know that Egypt is destroyed?” Literally, the Hebrew is “whether to know before,” or “before that to know.” But because the infinitive is sometimes taken for the future, this interpretation seems to fit the meaning very well: “Do you wish to know the destruction of the whole kingdom before you desist from your unhappy contention?” It is as if they had said that unless God turned away His anger, the remedy would soon be too late and useless.
117 מוקש. The root of this word makes it obvious that its proper meaning is a snare. The word offendiculum mentioned by C., he found in S. M.; but the LXX and V. have also rendered it a stumbling-block
"And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve Jehovah your God; but who are they that shall go?" — Exodus 10:8 (ASV)
And Moses and Aaron were brought again. It is probable that, when the king's wrath was appeased, some of the company were hastily dispatched to bring back Moses that same hour, lest the calamity he had proclaimed should happen the next day. For we can gather from the king’s words that he was not entirely overcome by their pleas; rather, because he was unwilling to offend everyone by an abrupt refusal, he allowed Moses to be recalled so that he might deceive them with an underhanded trick. This is how tyrants often escape unpopularity—by a false show of consent.118
However, he returns to his original purpose when, seeking to negotiate with God through a compromise, he wishes to ensure the people’s return for himself. It appears indeed that he himself was also frightened and sought some way to appease God. Meanwhile, as if he were free to make conditions, he proposes terms that would be advantageous to himself—just as hypocrites are accustomed to dealing with God, as if God were compelled to abandon half His rights.
Although he cunningly inquires as if the matter were doubtful,119 his suspicion is still easily detected. Therefore, what he knows was commanded him concerning everyone, he restricts to a few, and yet pretends that he is granting what is right and what ought to satisfy God.
However, although Moses, in his answer, thoroughly eliminates all pretext for subterfuge and does not flatter him with any deceit or ambiguity, he still suppresses God’s plan concerning the deliverance of the people. This is not because he wishes to deceive or to lie, but so that he may confine himself within the limits of his commission.
And to prevent the objection that in this way the Israelites would be withdrawn from their legitimate government, Moses does not hide the fact that, having been adopted by God, they were under the rule of no one else. Therefore, God openly reclaims His own people whom He has once attached to Himself. Nor must God be thought to have dealt deceitfully with the tyrant, even though Moses conceals God's plan from him.
Moses states that the Israelites must take their flocks and their herds with them, so that the sacrifices they are to offer to God may be readily available. As for their “sons and their daughters,” he implies that the feast day must be observed by even the youngest of them, because God had dedicated them all to Himself for acts of worship.
118 “A fausses enseignes;” under false colors. — Fr..
119 Addition in Fr., “quelle partie du peuple deura aller;” what part of the people was to go.., “quelle partie du peuple deura aller;” what part of the people was to go.
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