Exegetical and Hermeneutical Commentary of Exodus 10:8

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: [but] who [are] they that shall go?

8. again ] back, a frequent sense of ‘again’ in Old English.

Fuente: The Cambridge Bible for Schools and Colleges

Exo 10:8-9

We will go with our young and with our old.

Lessons

1. Upon importunity of men wicked powers may be moved to recall and treat further with Gods ministers when His own word is slighted by them.

2. Upon carnal considerations powers may license the Church to serve its God.

3. Such wicked powers bound their grants of liberty with provisos destructive to Gods will (Exo 10:8). (G. Hughes, B. D.)

Lessons

1. Captious questions from the wicked are answered with plain answers by Gods servants.

2. Faithfulness to God will not suffer His servants to hide His mind to the wicked.

3. Gods instruments have encouragement from Him to deliver His demands to greatest powers.

4. Little ones as well as great must be carried along with the Church of God to their rest.

5. The Churchs portion in this life as to outward estate God is pleased to have free as well as themselves, that they may comfortably serve Him therewith.

6. The Churchs work after redemption is to serve Jehovah, or keep a feast to Him (Exo 10:9). (G. Hughes, B. D.)

Renewed opportunities of moral good

And Moses and Aaron were brought again unto Pharaoh.

I. Consequent upon the faithful rebuke of friends.

II. Through contact with a holy man.

III. May be left unused through the perverseness of the soul. (J. S. Exell, M. A.)

The children must be rescued

But particularly observe the subject of dispute. Concerning whom did it arise? Concerning boys and girls–little children. Pharaoh did not wish them to accompany their parents to hold a feast unto the Lord; he required that they should remain at home as hostages. Moses refused. Well, there are often similar disputes in our time between the devil and the servants of God concerning you. The devil causes worldly men to say, like Pharaoh, Why should you trouble children with religion, they are too young yet? How can they understand the Bible, since I, who am a grown-up man, and perhaps a learned man, do not understand it? They can take no pleasure in it; it is too serious for them, since for my part I find it a weariness. At their age it becomes them to play, and not to study deeply. Let them enjoy their diversions; let them amuse themselves on the Sunday. Thus the prince of this world, the great Pharaoh of the darkness of this world, would wish to keep you as hostages in error, and ensnare your parents also. If your house were on fire, what would you think of a person who should say to your father, Go out as quickly as you can, but leave your children in bed? Or if you were at school, or an apprentice to a trade, what would you think of a man who should say to your father, Your son has a holiday, but do not let him come home to be with you, for he is at an age to amuse himself. Do not teach him to love you, and to obey you, for that would weary him. Ah! dear children, you have as much need as we have to escape the wrath to come, and to love God. Ask from Him grace to love Him. The prayer of a child who seeks a new heart for the sake of Jesus Christ always ascends to heaven. (Prof. Gaussen.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 8. Who are they that shall go?] Though the Egyptians, about fourscore years before, wished to destroy the Hebrews, yet they found them now so profitable to the state that they were unwilling to part with them.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And Moses and Aaron were brought again unto Pharaoh,…. Upon this motion of his ministers, messengers were sent to bring them in again:

and he said, go, serve the Lord your God; as you have often desired:

but who are they that shall go? or, “who and who” f? for Pharaoh was unwilling that they should all go, but would have some retained as pledges of their return; for he was jealous of a design to get out of his country, and never return again, which he could not bear the thoughts of, even of losing such a large number of men he had under his power, and from whom he received so much profit and advantage by their labour.

f “qui et qui?” Pagninus, Montanus; “quis & quis?” Vatablus.

Fuente: John Gill’s Exposition of the Entire Bible

8. And Moses and Aaron were brought again. It is probable that, when the wrath of the king was appeased, some of the company were hastily dispatched to bring back Moses in that same hour, lest the calamity denounced by him should happen on the morrow. For we may gather from the king’s words that he was not altogether overcome by their entreaties; but that, because he was unwilling to offend all their minds by an abrupt refusal, he suffered Moses to be recalled, that he might delude them by an underhand artifice; since thus do tyrants escape unpopularity by the false appearance of consent. (118) But he returns to his former purpose, when seeking to compound with God by an intermediate course he wishes to secure to himself the people’s return. It appears indeed that he was himself also frightened, and sought some way to propitiate God; meanwhile, as if it were free for him to make conditions, he proposes such as would be advantageous to himself; as hypocrites are wont so to treat with God, as if He were compelled to abandon half His rights. But although he cunningly inquires, as if the point were doubtful, (119) still his suspicion is easily discovered. Therefore, what he knows to be enjoined him respecting all, he restricts to a few, and yet pretends that he accords what is right and what ought to satisfy God. But although Moses, in his answer, abundantly cuts off all pretext for subterfuge, and does not flatter him with any prevarication or ambiguity, still he suppresses God’s counsel respecting the deliverance of the people — not because he wishes to deceive or to lie, but that he may confine himself within the bounds of his commission. And lest it might be objected that in this way the Israelites would be withdrawn from their legitimate government, he does not dissemble that, being adopted by God, they were under the dominion of none other. God therefore openly asks again His own whom He has once attached to Himself. Nor must He be thought to have dealt fraudulently with the tyrant, although he conceals His counsel from him. He says that the Israelites must take their flocks and their herds with them, that the victims which they should offer to God may be at hand. As to their “sons and their daughters,” he insinuates that the feast-day must be kept by the very least of them, because God had devoted them all to Himself for the services of piety.

(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.

Fuente: Calvin’s Complete Commentary

(8) Moses and Aaron were brought again unto Pharaoh.Moses and Aaron had uttered their threat, and had straightway left his presence. The courtiers brought them again to Pharaoh. The courtiers, no doubt, supposed that the king would yield; and the king was prepared to yield to a certain extent. But he had conceived of a compromise in his own mind, and this he hoped to impose upon Moses; hence his insidious question

Who are they that shall go?Pharaoh had not hitherto raised this question. He had known well enough that the demand extended to all the people (Exo. 8:8); but now he pretends that there had been an ambiguity, and requires that it shall be cleared up. Moses gives him an answer (Exo. 10:9) which takes away all further pretence of doubt.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Exo 10:8. But who are they that shall go Brought to some degree of sense and feeling by his more wise and moderate counsellors, Pharaoh appears to consent to the departure of the Israelites; but, as in an instant, his perverse heart makes a reserve. It is evident that he feared the absolute and entire loss of the Hebrews, and, consequently, of the advantages which they brought to his kingdom: and, therefore, willing to secure a pledge in hand, he consents to the departure of the men, but would haste the little ones and the flocks remain behind. This was a condition not to be accepted: for a perfect redemption, of every Israelite from Egyptian slavery was the great object of Moses’s mission; who informs Pharaoh, Exo 10:9 that a solemn festival was to be held unto the LORD; upon which occasion it was usual for the whole body of the nation, men, women, and children, to unite in the celebration.

Fuente: Commentary on the Holy Bible by Thomas Coke

Overtures are here made on the part of Pharaoh, but as unsuccessful as the former. 2Ch 25:16 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Exo 10:8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: [but] who [are] they that shall go?

Ver. 8. And Moses and Aaron were brought, &c. ] Something the tyrant would seem to yield to his counsellors, and not to deal by them as the Persian monarchs, who were wont to advise with their peers: but if any of them delivered that which was contrary to the king’s mind, flagris caedebantur; they were whipped: which is a punishment also usually inflicted at this day by the great Turk, even upon the greatest Bashaws of the court, upon the least displeasure. a

a Keckerman. Turk. Hist.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)