12. And the Lord said unto Moses. Since Pharaoh was not induced to obey by the announcement of the punishment, its execution is here related. And first, Moses is commanded to stretch out his hand to bring in the locusts, in right of the authority with which God had invested him; for the stretching forth of the hand is a token of power. He therefore adds, just beyond, that he stretched forth his rod, which we have before seen to have been given him as a royal scepter. It is, then, just as if God had appointed him to be His vicegerent, and had subjected to him the sea, and earth, and air. But that he may sink down into the character of a minister, he does not say that the locusts came up at his command, but assigns the glory of the operation to the Lord alone. And this mode of expression is worthy of remark, since we learn from it that the ministers of God, although they bring nothing of their own, still do not lose their labor, because the efficacy of the Spirit is conjoined to their word; and still that nothing is detracted from the power of God and transferred to them, since they are but instruments, which by God’s hand are applied in His service. Thus did not Moses in vain command, as he stretched forth his rod, the locusts to come up; because the effect of his command immediately appeared. Still he did not himself create the locusts, nor attract them by the stirring’ of his rod, but they were divinely brought by the power of the east wind. But so sudden a gathering unquestionably occurred contrary to the order of nature; nor, if God thus employed the wind, does it necessarily follow that this was usual. We know that the east wind is a wholesome and gentle wind, and although it is sometimes stormy with respect to Judea, still it does not seem probable that either by its strength or by its contagious blast, Egypt was covered with locusts. But it is possible that God, bringing in the immense abundance of locusts by a sudden whirlwind, gave the Egyptians a sign of their approaching calamity, so that it might be more manifest that they had not arisen otherwise than in accordance with the prediction of Moses. That “before them there were no such locusts as they, neither after them shall be such,” is no contradiction to the declaration of Joel, who also affirms that such an instance had never occurred, as that the locust should eat what the palmer-worm had left; and what the locust had left the canker-worm should eat; and what the canker-worm had left the caterpillar should eat., (Joel 1:4;) for he is not there speaking of a single punishment, but of its varied and multiform continuation.

16. Then Pharaoh called for Moses and Aaron in haste. This haste arose from anxiety and fear, because it was a time of extremity, and the enormity of the evil admitted no delay. By this vehemence, then, Pharaoh betrays his distress, when he not only willingly is inclined to recall Moses, whom he had lately driven out, but does so in such haste. The confession which is added, although it flowed from a double or deceitful heart, still was not altogether feigned. For we cannot doubt that (because Pharaoh was conscious of his sin) God extorted from him this cry, “I have sinned,” under the smiting and compulsion of His chastisements. For we must observe this distinction, which I have already laid down, between the hypocrites who lie and deceive designedly, or who knowingly and willfully delude others, and those who beguile themselves, and have a terror of God’s judgments, even while they cherish iniquity and impiety in the secret recesses of their hearts. Pharaoh was a hypocrite of this latter kind, who, although having no professed intention of deceiving either God or Moses, yet, because he did not prove and examine himself, did not sincerely confess his sin. And this must be carefully observed, lest any should slumber in false repentance, as if temporary fear or forced humiliation could propitiate God. As to his saying, that he had “sinned against the Lord God and the Israelites,” it must be thus explained, that he had been rebellious against God, because he had unjustly afflicted that people which He had taken under His care, and into His confidence. For, although he had not been taught by the Prophets, yet did he hold this principle; that, because God by plain and illustrious miracles had shown that people to be under His defense and protection, he had by his iniquitous and tyrannical oppression of them committed an injury against their patron and guardian.

He confesses, then, that he is doubly culpable, because he had been cruel to the people, and had impiously despised God. This would have been an evidence of true repentance, if it had proceeded from pure and genuine feeling; for the sinner, voluntarily condemning himself, prevents the judgment of God. His humiliation also appears in this respect to have been by no means ordinary, when he humbly prays to Moses for forgiveness; for it was no slight virtue, that a very powerful king should thus submit himself to an obscure and despised individual; which even the lower classes are often ashamed to do. But., inasmuch as his heart was still enchained by secret corruption, he deceitfully made a show of the outward signs (of humiliation) instead of the reality. Wherefore David, when he declares, “Blessed is he whose transgression is forgiven, and whose sin is covered,” has good cause for adding, “and in whose spirit is no guile.” (Psalm 32:1, 2.) In order, therefore, that we may prove to God, whose attribute it is to search the heart, the truth of our repentance, let us learn seriously and inwardly to examine ourselves, lest there should be any hypocrisy lurking within us. The addition “only this once,” is meant to testify the continuance of his better mind; as though he acknowledged that he had been hitherto perfidious, and promised that he would hereafter obey God in good earnest. Whence we gather, that the reprobate do not return immediately to their natural habits and disposition, because they are ignorant of the power and nature of true conversion, but, because being without a spirit of uprightness, they have a perverse and crooked heart. Moreover, by desiring only that this present death should be removed from him, he seems not much to care for an entire reconciliation with God; as it is usual for the wicked to be indifferent to the hatred or favor of God, and only to have a dread of His hand. Careless, then, of his sin, he merely wishes that punishment should be far removed from him.

18. And he went out. We have stated why the holy Prophet went out from the king to pray, viz., because he was not worthy that the sacred name of God should be invoked in his presence. Therefore Moses did not offer prayer for him, because he thought him to be really converted, but that he might open God’s way for the remaining contests. If, indeed, a choice had been given to the holy man, I do not doubt that he would have been disposed by his extraordinary kindness of heart, willingly to provide for the tyrant’s safety; but, since he had heard the revelation of his desperate obstinacy, he was only intent on manifesting the power of God. Nor is there any question that he prayed under the special impulse of the Spirit, until he was assured of the final act; and the event proves that his prayers were not vainly cast into the air, because the land was immediately cleared of the locusts. We must have the same opinion with respect to the west wind as we have lately advanced respecting the opposite wind; for a temporary blast would not have been sufficient to dissipate so vast and filthy a host; but, in both cases, God testified by a visible token that he was influenced by the prayers of His servant, and that on this account the plague was stayed. It is sufficiently well known that the Arabian Gulf is called by the name of the Red Sea. By the Hebrews it is called סוף,¹²³¹²³     סוף, sea-weed, סופה, or tempest. In Luther’s German, Schilfmeer preserves the original meaning of the Hebrew name for the Red Sea. — W. suph, either from the reeds or rushes with which it abounds, or from its whirlwinds; since this word is used in Scripture in both senses.¹²⁴¹²⁴     Addition in Fr., “C’est par ou les enfans d’ Israel ont depuis passe comme nous verrons;” the children of Israel afterwards passed through it, as we shall see. If, therefore, you choose to translate it into Latin it must be called “Mare algosum et junceum,” or “turbinosum.” (The weedy and rushy sea, or the tempestuous sea.) But, since there is something monstrous and incredible in such raving obstinacy, it is expressly stated that his heart was hardened by God; that we may learn to tremble at that terrible judgment, when the wicked, seized by a spirit of madness, do not hesitate to provoke more and more that God whose name overwhelms them with terror.

21. And the Lord said unto Moses. God here inflicts the punishment without denouncing it; because Pharaoh had deceitfully broken his promise of being obedient to His word. Since, therefore, he had so wickedly abused God’s clemency, he must needs be suddenly overtaken by a new calamity, that he might in the darkness feel God’s avenging hand, which he had despised. Nor, indeed, would he have been alarmed by menaces; as it will directly appear, that, when he was warned of the death of his first-born, and of the same slaughter both upon the first-born of man and of beast through the whole land, he was unmoved, and in his security provoked God, as if he had heard nothing. There is no wonder, then, that God covered the whole land with darkness before Pharaoh could suspect anything of the kind. At the end of the verse, some translate the word ימש,¹²⁵¹²⁵     ימש, the vowels determine this verb to be in the Hiphil, or active causal voice. חשך, darkness, comes after the verb; the ordinary position of the nominative in Hebrew. The words, therefore, should naturally mean the darkness shall make (a man) feel. — W. yamesh, passively; as if he had said that the darkness might be felt. For the word חשך, choshek, darkness,¹²⁶¹²⁶     Referring, of course, to the Latin plural noun tenebrae. is singular in Hebrew. Those who take it transitively, because they suppose it to be put indefinitely, understand a noun, with this meaning, “that a man might feel.” But if the transitive sense be preferred, it will be better referred to Pharaoh. But I willingly subscribe to their opinion, who hold that the darkness was so thick that it might be felt by the hand.

22. And Moses stretched forth his hand. By this darkness God not only wished to reprove the blindness of Pharaoh’s mind, but in every way to convince him how senseless and mad he was in his resistance. There is no blessing which is more common to all men, from the very highest even to the lowest, than light, which is enjoyed not less by the humblest and most contemptible people than by the greatest kings. It was, then, a terrible judgment of God, that the whole world should be enlightened by the sun’s rays, whilst the Egyptians, although possessing sight, were plunged in darkness. What madness, then, could be greater than theirs, when in their hardness of heart they cease not to contend against God’s hand, formidable as it was? Their waters turned into blood had denied them drink; frogs and other animals had filled the whole country; they had almost been consumed by lice; their limbs had been enfevered by boils; the hail had destroyed part of their corn; the locusts had brought still increased destruction; even rocks and stones should have been somewhat terrified by such warnings. This admonition, then, was very seasonable, viz., that darkness should be spread over all Egypt, that they might understand that, when God was wrath with them, the very hosts of heaven were armed against them. And, in order that God’s vengeance should be neither obscure nor doubtful, the cause of the darkness could not be assigned to an eclipse, both on account of its density and the time it lasted; for both of these circumstances are expressly noted by Moses, that it may be more clear that the sun was obscured to the Egyptians, because they had endeavored to extinguish God’s glory by their impious contempt. On the contrary, the Israelites must have acquired new cheerfulness when they recognized in the sun’s brightness that God’s paternal countenance was shining upon them; for He then enlightened them with His favor, as if to show them the freedom of their egress. And, indeed, He might have at once led them forth from their astonished enemies; but He chose, as we shall see, to prepare their departure in another way.

24. And Pharaoh called unto Moses. We gather that he was greatly alarmed by this infliction; because of his own accord he again calls to him (as before) the men who were so troublesome to him, and the authors of such sore calamities, that he may treat with them of their departure. But it is asked how, if no one rose from his place for three days, Pharaoh could send for Moses and Aaron? If we were to answer that the messengers were sent after the darkness had been dispersed, this objection must readily arise, via, that it does not appear probable that this untamable wild beast should be so much subdued, when the severity of the punishment was relaxed; for thus far we perceive that, as often as God withdrew his hand, the proud tyrant, having cast aside his fear, returned to his ferocity. My own opinion is, that whilst the exigency was still pressing upon him, and he feared lest the darkness should be upon him for ever, he took counsel how to appease Moses. But when it is here related, that “none rose from his place,” I understand that it is spoken hyperbolically, as though it were said that they ceased from all the occupations which required light. But although the night does not allow of our executing the works in which men are employed by day, still it does not so confine them that they are unable to move about. Neither has this hyperbole¹²⁷¹²⁷     Excez de parler. — Fr. anything harsh or severe in it, that the Egyptians were so overwhelmed with darkness as to remain each one fixed as it were in his own place, and not to behold each other; because in the three days darkness God forbade them from performing their customary actions. Although Pharaoh is prepared to accord somewhat more than before, still he does not make an end of shuffling. He allows their little ones to go, provided their herds remain; either because he hoped that the people might easily be recalled through fear of famine; or because his loss would be at any rate less, if he were enriched by such spoils. For it is plain that he was very anxious about the men themselves, because he so very reluctantly made the concession that they might go out to sacrifice without their goods; which he would not have been unwilling to do, if he had only been desirous of spoiling them. But this passage again teaches us, that the wicked only partially yield to God, though they cease not meanwhile to struggle like malefactors, who are compelled to follow the executioner when he drags them by a rope round their necks, and yet are not on that account any the more obedient. This, too, is to be observed, that the wicked are quick in inventing subterfuges, when they are suffering under God’s hand, and that they turn and twist about in every direction to discover plans for escaping from a sincere and hearty submission. When he says, “let your little ones also go with you,” by this particle of amplification he would make a specious show of generosity, in order to cajole Moses and Aaron; as if he said, that he now at length granted them what they had seemed chiefly to require.

25. And Moses said. Moses no less severely repudiates all exceptions, than as if he authoritatively demanded of the king what God had enjoined. And assuredly, by this austere¹²⁸¹²⁸     Magistrale. — Fr. and abrupt manner of speaking he evidenced his courage, whereby he might humble the arrogance and audacity of the impious king. His pretext indeed was, that they had need of victims, and in this way he avoids the tyrant’s greater displeasure; but, at the same time, by directly excluding all conditions, and by not leaving even a hair in the power of the king, he asserts the indivisible right of God alone; that Pharaoh may know that all his evasions will profit him nothing. The expression” there shall not a hoof be left behind,” contains a severe reproof, accompanied with anger and contempt; as if he would purposely pique¹²⁹¹²⁹     The Fr. thus resolves the metaphor: — “Comme s’il picquoit de propos delibere le courage envenime du tyran, pour en faire crever l’aposthume;” as if he purposely lanced the envenomed audacity of the tyrant, to let out its matter. the virulent mind of the tyrant. But we have already said that there was no dissimulation in these words: for, although the holy man knew that the counsel of God had a further object, he still thought it sufficient to deliver the commands which were prescribed to him; nor would it be proper to suppose that God is under an obligation always to make the wicked acquainted with all His purposes.

27. But the Lord hardened Pharaoh’s heart. A probable conjecture may be elicited from hence, that at the coming of Moses some light shone forth, so that the darkness was not so thick; because Pharaoh would never have dared to boast himself so proudly without being confident of impunity; but his pretences at the commencement (of their interview) are here omitted by Moses, though the mitigation of the horrible punishment which had urged him to supplication depended upon them. But although he is still in a state of alarm, still he is hardened, and prepares himself for every extremity rather than simply to obey God. Here, also, according to his custom, Moses asserts that God was the author of his obduracy; not because he inspired with obstinacy a heart otherwise disposed to docility and obedience, but because He gave over as a slave to Satan a reprobate who was willfully devoted to his own destruction, that he might rush forward with still increasing pertinacity in his impiety. But, since Moses has so often used this word, I am astonished at the boldness of certain sophists who, by the substitution of the word permission, allow themselves by this frivolous evasion to escape so plain a statement.

28. And Pharaoh said unto him. This ebullition of passion, in the midst of such sore calamities, is a proof of the violent assaults by which Satan precipitates the wicked, when they are given over to a reprobate mind. The imperiousness of kings is indeed notorious, and observed by the ancient poets;¹³⁰¹³⁰     Cicero pro C. Rabirio Postumo, c. 11 “Nemo nostrum ignorat, etiam si experti non sumus, consuetudinem regiam. Regum autem haec sunt imperia: Animadverte et dicto pare: et praeter rogitatum si querare: et illae minae, Si te secundo lumine hic offendero, moriere.” In the Variorum edition, Elzevir, 1661, there is the following note: — “Animadverte, etc., Explicat isthaec Columna commentariis suis ad Q. Ennium.” “Animadverte, et dicto pare,” (attend, and obey my word;) and, again, “Moriere, si te secundo lumine hic offendero,” (if I meet thee here again a second day, thou shalt die.) Nor can it be doubted that Pharaoh, with his usual intemperateness, now breaks out into fierce and cruel threats; but had he not been carried away by a spirit of madness, he would not have so boldly opposed himself to God’s servant, whom he had so often known, by experience, to be endued with unconquerable power, and to be so accredited by God, as to have supreme dominion over all the elements. Hence, also, we gather, that he had not been hitherto restrained from treating Moses with severity either by kindness, or moderation, or patience; because, when the circumstances of his kingdom were still flourishing, his wrath would have been more excessive; but that he was kept back by some secret rein. But Moses shows by his answer, how completely he set at naught all this froth; for he voluntarily defies him, and by declaring that he will come before his face no more, signifies that he is not worthy that he should labor any longer in his favor. But we see that the wicked king, carried away by his fury, prophesied against the wishes of his own mind, for God returned upon his own head what he threatened against another. Although, at the same time, it must be remembered that Moses spoke thus not without authority, but by God’s command; because, unless he had been certainly taught that the last trial was come, he would have ever stood in readiness for the performance of his part. But it will presently appear from the context, that in this saying also he was the true messenger of God.