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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 front 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.