Exodus Chapter 10
The Plagues Continue
A. The Eighth Plague: Locusts
(Exodus 10:1–6)
Now the LORD said to Moses, “Go in to Pharaoh; for I have hardened his heart and the hearts of his servants, that I may show these signs of Mine before him, and that you may tell in the hearing of your son and your son’s son the mighty things I have done in Egypt, and My signs which I have done among them, that you may know that I am the LORD.” So Moses and Aaron came in to Pharaoh and said to him, “Thus says the LORD God of the Hebrews: ‘How long will you refuse to humble yourself before Me? Let My people go, that they may serve Me. Or else, if you refuse to let My people go, behold, tomorrow I will bring locusts into your territory. And they shall cover the face of the earth, so that no one will be able to see the earth; and they shall eat the residue of what is left, which remains to you from the hail, and they shall eat every tree which grows up for you out of the field. They shall fill your houses, the houses of all your servants, and the houses of all the Egyptians — which neither your fathers nor your fathers’ fathers have seen, since the day that they were on the earth to this day.’” And he turned and went out from Pharaoh.
The LORD commanded Moses to confront Pharaoh once again, making clear that the hardening of Pharaoh’s heart served a divine purpose. God said, “I have hardened his heart and the hearts of his servants,” demonstrating that Pharaoh’s stubbornness was being used by God to reveal His power and sovereignty. In Exodus 9:34, Pharaoh hardened his own heart, while here it is said that God hardened it. Both are true and in perfect harmony. God’s judicial hardening is when He allows a sinner to persist in the rebellion he already desires. In essence, Pharaoh’s resistance was his own, yet God sovereignly used it to accomplish His purposes.
The LORD also gave the reason for His mighty works: “That you may tell in the hearing of your son and your son’s son the mighty things I have done in Egypt.” God’s acts of judgment and deliverance were not only for that generation, but also for their descendants. His power and glory were to be proclaimed to future generations so that they too would “know that I am the LORD.” This is a vital principle for all believers — God’s works in our lives are meant to be remembered, recorded, and retold, so that our children and grandchildren may learn of His faithfulness.
The LORD’s command to Pharaoh confronted the real issue: “How long will you refuse to humble yourself before Me?” Pride was Pharaoh’s fundamental sin. His refusal to submit to God was not due to ignorance of God’s power but because of arrogance and rebellion. This question — “How long will you refuse to humble yourself before Me?” — is timeless, applying to every sinner who resists God’s authority. The LORD warned Pharaoh that if he continued in pride, locusts would come upon the land in devastating numbers, consuming all that remained after the hail. Egypt’s survival depended on its crops, and this coming plague would bring total ruin to what was left of the nation’s economy and food supply. The locusts would cover the earth, blotting out the sun, and filling every house. This would be unlike anything seen in the history of Egypt.
This warning reflects both God’s patience and His justice. Pharaoh still had the opportunity to repent and humble himself before the LORD, but his refusal would bring catastrophic consequences.
(Exodus 10:7–11)
Then Pharaoh’s servants said to him, “How long shall this man be a snare to us? Let the men go, that they may serve the LORD their God. Do you not yet know that Egypt is destroyed?” So Moses and Aaron were brought again to Pharaoh, and he said to them, “Go, serve the LORD your God. Who are the ones that are going?” And Moses said, “We will go with our young and our old; with our sons and our daughters, with our flocks and our herds we will go, for we must hold a feast to the LORD.” Then he said to them, “The LORD had better be with you when I let you and your little ones go! Beware, for evil is ahead of you. Not so! Go now, you who are men, and serve the LORD, for that is what you desired.” And they were driven out from Pharaoh’s presence.
Even Pharaoh’s servants began to see the futility of resisting God. They asked, “How long shall this man be a snare to us?” This shows that even those close to Pharaoh, who had previously hardened their hearts, now recognized that their nation was in ruins. They urged Pharaoh to let Israel go, saying, “Do you not yet know that Egypt is destroyed?” The devastation of the previous plagues had reduced Egypt’s power, economy, and morale, yet Pharaoh’s pride blinded him still.
When Pharaoh summoned Moses and Aaron again, he attempted to negotiate by asking, “Who are the ones that are going?” Pharaoh was still unwilling to submit fully to God’s command. Moses’ response was firm: “We will go with our young and our old; with our sons and our daughters, with our flocks and our herds we will go, for we must hold a feast to the LORD.” True worship demanded the full participation of all of God’s people and their possessions. Moses would not compromise or leave anything behind in Egypt, for Israel’s deliverance had to be complete.
Pharaoh responded with anger and cynicism, saying, “The LORD had better be with you when I let you and your little ones go! Beware, for evil is ahead of you.” This was a veiled threat, suggesting that if they took their families, something terrible would happen to them. Pharaoh then sought to limit God’s command by saying, “Not so! Go now, you who are men, and serve the LORD.” He permitted only the men to go, intending to hold the women and children hostage to ensure the men’s return. This was Pharaoh’s attempt at compromise — partial obedience to God while maintaining control.
Moses, however, refused such a bargain. Earlier in Exodus 8:25–26, Pharaoh had tried another compromise, suggesting that Israel could sacrifice to the LORD within Egypt. Moses had rejected that offer as well. God does not accept partial obedience, for He holds all authority and all the negotiating power. Pharaoh’s repeated attempts to modify God’s commands reveal a common pattern among sinners — a desire to “give in” just enough to relieve judgment, but not enough to truly surrender.
When Pharaoh first opposed Moses, he arrogantly asked, “Who is the LORD, that I should obey His voice to let Israel go?” (Exodus 5:2). Despite all that had occurred — the blood, frogs, lice, flies, boils, hail — Pharaoh still did not know the LORD. Each plague was designed to show that the LORD is greater than Egypt’s gods: greater than Khnum, the guardian of the Nile; greater than Hapi, the spirit of the Nile; greater than Osiris, whose bloodstream was said to be the Nile; greater than Heqt, the frog-goddess of fertility; greater than Hathor, the mother goddess; greater than Imhotep, the god of medicine; greater than Nut, the sky goddess; and greater than all Egypt’s pantheon whose worship was paralyzed by lice and flies. Yet Pharaoh’s hardened heart refused to acknowledge the one true God. Therefore, God would show him even more, that the LORD alone is sovereign over all creation.
(Exodus 10:12–15)
Then the LORD said to Moses, “Stretch out your hand over the land of Egypt for the locusts, that they may come upon the land of Egypt, and eat every herb of the land—all that the hail has left.” So Moses stretched out his rod over the land of Egypt, and the LORD brought an east wind on the land all that day and all that night. When it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt and rested on all the territory of Egypt. They were very severe; previously there had been no such locusts as they, nor shall there be such after them. For they covered the face of the whole earth, so that the land was darkened; and they ate every herb of the land and all the fruit of the trees which the hail had left. So there remained nothing green on the trees or on the plants of the field throughout all the land of Egypt.
When Pharaoh again refused to humble himself, the LORD commanded Moses to stretch out his hand over Egypt so that locusts would cover the land. This act was a continuation of God’s escalating judgments, each one targeting Egypt’s false gods and exposing the futility of their worship. The east wind that blew all night was the vehicle of divine judgment, bringing a massive swarm of locusts that devastated the land by morning. The text emphasizes that these locusts were unlike anything Egypt had ever seen before or would ever experience again. This indicates that the plague was both supernatural in magnitude and divine in origin.
The locusts covered the ground so completely that “the land was darkened.” They consumed every remaining green thing that the hail had not destroyed. Egypt’s once-rich vegetation, which had survived the earlier plagues, was now annihilated. Every herb, fruit, and tree was stripped bare, leaving the land desolate. The destruction was total, and with it, Egypt’s agricultural foundation collapsed. God demonstrated His complete authority over nature and over Egypt’s pantheon of gods.
This plague directly humiliated Set, the Egyptian god believed to be the protector of crops. By allowing the locusts to devour what remained, the LORD revealed that Set was powerless to defend Egypt’s fields. God’s message was unmistakable: no deity of Egypt could protect the land from His will.
The passage concludes by noting that “there remained nothing green on the trees or on the plants of the field throughout all the land of Egypt.” This shows the thoroughness of God’s judgment. Yet this devastation had a spiritual purpose — it exposed Egypt’s false gods and the futility of trusting in them. In the same way, God sometimes allows the “false gods” in our lives — our idols, ambitions, or misplaced confidences — to be stripped away, so that we see clearly that He alone is Lord. Although the fall of such idols can be painful, it is an act of mercy, for it draws us to trust in the true and living God.
(Exodus 10:16–20)
Then Pharaoh called for Moses and Aaron in haste, and said, “I have sinned against the LORD your God and against you. Now therefore, please forgive my sin only this once, and entreat the LORD your God, that He may take away from me this death only.” So he went out from Pharaoh and entreated the LORD. And the LORD turned a very strong west wind, which took the locusts away and blew them into the Red Sea. There remained not one locust in all the territory of Egypt. But the LORD hardened Pharaoh’s heart, and he did not let the children of Israel go.
As soon as the locusts brought the nation to its knees, Pharaoh hastily summoned Moses and Aaron, confessing, “I have sinned against the LORD your God and against you.” His words sound humble, but they were superficial. Pharaoh had said nearly the same thing after the plague of hail in Exodus 9:27–28, yet he had quickly hardened his heart afterward. His repentance was only an emotional reaction to crisis, not a genuine submission to God. He wanted relief from suffering, not righteousness before God.
Pharaoh begged Moses to “forgive my sin only this once,” promising change if only this “death” — the locust plague — were removed. Moses interceded once again, and the LORD, in mercy, answered the prayer. A strong west wind carried every locust away, blowing them into the Red Sea. The text highlights God’s power by stating, “There remained not one locust in all the territory of Egypt.” The completeness of their removal was as miraculous as their arrival.
Yet as soon as the plague was lifted, Pharaoh’s heart hardened once again. This recurring pattern illustrates the tragedy of insincere repentance. The Egyptian ruler was willing to speak words of contrition when under pressure, but his pride reemerged as soon as the judgment was withdrawn. This is what theologian R. Alan Cole described as “the easy confession of sin and the shallow repentance that springs only from a desire to avert the consequences.” Pharaoh’s heart was unchanged because he viewed repentance as a tool to escape punishment rather than a surrender to God’s authority.
This episode demonstrates the distinction between worldly sorrow and godly repentance. Worldly sorrow grieves over the consequences of sin; godly repentance grieves over the sin itself and turns away from it in submission to the Lord. Pharaoh’s hardened heart stands as a warning to all who would treat confession as a mere formality.
B. The Ninth Plague: Darkness
(Exodus 10:21–23)
Then the LORD said to Moses, “Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, darkness which may even be felt.” So Moses stretched out his hand toward heaven, and there was thick darkness in all the land of Egypt three days. They did not see one another; nor did anyone rise from his place for three days. But all the children of Israel had light in their dwellings.
Without any warning or negotiation, the ninth plague came as an immediate act of divine judgment. The LORD commanded Moses, “Stretch out your hand toward heaven,” and when Moses obeyed, thick darkness fell over the land of Egypt for three days. This pattern followed the sequence of the plagues: the third in each set came without warning, showing God’s escalating response to Pharaoh’s continued rebellion.
This was no ordinary absence of light. The LORD described it as “darkness which may even be felt,” suggesting a supernatural heaviness that went beyond mere physical blindness. The Egyptians could feel the weight of it upon their bodies and souls. This plague symbolized the withdrawal of God’s presence — for God is light, and in Him there is no darkness at all (1 John 1:5). When He removes His sustaining grace and presence, the result is a palpable spiritual and physical darkness. It is as though creation itself recoils when its Maker withholds His light.
This supernatural darkness likely rendered all attempts at illumination useless. Candles, lamps, and fires would not burn. This judgment struck at the heart of Egyptian religion, for it humiliated Ra, their most revered deity, the so-called sun god and source of life and light. To the Egyptians, Ra’s daily journey across the sky was a symbol of cosmic order and divine stability. When darkness covered the land for three days, the people would have seen it as the utter defeat of Ra before the power of Israel’s God.
Meanwhile, the Scripture states, “But all the children of Israel had light in their dwellings.” This distinction between Egypt and Goshen reveals God’s sovereign control. He can give light or withdraw it according to His will. Whether this was physical light or a supernatural manifestation of God’s presence, it demonstrated His favor and covenantal faithfulness toward His people. Even in the midst of Egypt’s judgment, God preserved His own.
The darkness that “may even be felt” also stands as a type and foreshadowing of eternal separation from God — the darkness of hell, described by Jesus as “outer darkness” where there will be “weeping and gnashing of teeth” (Matthew 8:12). The physical plague pointed to a far greater spiritual reality: that life apart from God is utter darkness.
(Exodus 10:24–29)
Then Pharaoh called to Moses and said, “Go, serve the LORD; only let your flocks and your herds be kept back. Let your little ones also go with you.” But Moses said, “You must also give us sacrifices and burnt offerings, that we may sacrifice to the LORD our God. Our livestock also shall go with us; not a hoof shall be left behind. For we must take some of them to serve the LORD our God, and even we do not know with what we must serve the LORD until we arrive there.” But the LORD hardened Pharaoh’s heart, and he would not let them go. Then Pharaoh said to him, “Get away from me! Take heed to yourself and see my face no more! For in the day you see my face you shall die!” And Moses said, “You have spoken well. I will never see your face again.”
After enduring three days of suffocating darkness, Pharaoh summoned Moses once more, offering what seemed like a final compromise. “Go, serve the LORD; only let your flocks and your herds be kept back. Let your little ones also go with you.” This was Pharaoh’s last attempt to retain some measure of control. He was willing to let the people go but demanded that their livestock remain behind — effectively holding their possessions hostage. Pharaoh still viewed his relationship with the LORD as a negotiation, not as submission.
Moses’ response was unwavering: “You must also give us sacrifices and burnt offerings… Not a hoof shall be left behind.” The prophet refused to yield an inch. Moses understood that worshiping God required complete obedience and total surrender. Israel could not leave behind anything that belonged to them because it all ultimately belonged to the LORD. Their animals were to be used for sacrifice and service, but Moses declared that even he did not yet know exactly how many or which ones the LORD would require until they reached their appointed place. This statement reinforces the principle that obedience must precede understanding — God’s people are to follow His commands in faith, even before they fully see His purposes.
Pharaoh’s reaction revealed the full extent of his rebellion. In rage, he shouted, “Get away from me! Take heed to yourself and see my face no more! For in the day you see my face you shall die!” The LORD hardened Pharaoh’s heart yet again, sealing his fate. Pharaoh’s final words were both a threat and a prophecy. Moses calmly replied, “You have spoken well. I will never see your face again.” Pharaoh’s defiance brought him to the brink of destruction, and Moses’ statement marked the end of any further negotiation. Pharaoh would see Moses no more, but the LORD would soon visit Egypt with His most terrible judgment — the death of the firstborn.
This exchange concludes the cycle of nine plagues. Each had revealed God’s power and sovereignty, systematically dismantling Egypt’s pantheon of gods and demonstrating that the LORD alone reigns supreme. Scripture outlines several purposes for these judgments:
To answer Pharaoh’s question: “Who is the LORD, that I should obey His voice?” (Exodus 5:2). The plagues were God’s direct response, proving that He alone is the sovereign Creator.
To display God’s power through Moses: (Exodus 9:16) The miracles authenticated Moses as God’s chosen deliverer.
To give a lasting testimony to future generations: (Exodus 10:2) The events of the Exodus would be remembered and retold so that Israel’s descendants might know the greatness of the LORD.
To judge the false gods and demonic powers of Egypt: (Exodus 12:12; Numbers 33:4) Each plague was a deliberate assault on the spiritual forces behind Egypt’s idolatry.
To warn the surrounding nations: (1 Samuel 4:8) Even centuries later, the Philistines remembered that the God of Israel had plagued Egypt with mighty judgments.
To magnify the LORD’s greatness before His people: (Exodus 15:11; Deuteronomy 4:34) The Exodus served as an eternal testimony of God’s unmatched power and faithfulness.
Pharaoh’s story ends not with repentance but with rebellion. He had been given every opportunity to humble himself before God, yet his pride brought ruin upon his nation. The ninth plague — the plague of darkness — stands as a solemn warning to all who harden their hearts against the light of God’s truth.
Summary of the Nine Plagues (Exodus 7–10)
The sequence of the nine plagues that fell upon Egypt reveals not random acts of divine wrath, but a highly structured and purposeful pattern designed to expose the impotence of Egypt’s gods and magnify the sovereignty of the LORD. These judgments are deliberate, theological statements that demonstrate God’s power over creation, His supremacy over false deities, and His determination to redeem His people completely.
When laid out systematically, the ten plagues (including the final judgment upon the firstborn) display a remarkable symmetry or introversion — a literary structure where the first and last judgments mirror one another. The first plague turned the Nile into blood, and the tenth involved the blood on the doorposts and lintels during the Passover night. The second plague of frogs—night-dwelling creatures—corresponds to the ninth plague of supernatural darkness lasting three days. The third plague of lice (arising from the dust) parallels the eighth plague of locusts (also admitted by Pharaoh’s magicians as acts of God). The fourth plague of flies and the seventh plague of hail both make special mention of the protection of Goshen. The fifth and sixth plagues—the disease of cattle and the boils—both strike at Egypt’s beasts. This deliberate symmetry highlights divine order amid divine judgment, revealing the precision of God’s hand in orchestrating these events.
Purpose of the Plagues
The plagues served multiple divine purposes:
To Demonstrate the Power of God. The LORD declared, “But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth” (Exodus 9:16, NKJV). Even Pharaoh’s own magicians acknowledged, “This is the finger of God” (Exodus 8:19, NKJV).
To Manifest the Wrath of God. Pharaoh himself admitted his guilt during the plague of locusts, crying out, “I have sinned against the LORD your God and against you” (Exodus 10:16, NKJV), but his hardened heart revealed the righteous anger of God against rebellion.
To Judge the False Gods of Egypt. As Scripture declares, “Against all the gods of Egypt I will execute judgment: I am the LORD” (Exodus 12:12, NKJV). Each plague struck at a different idol, showing the LORD’s dominance over every spiritual power behind Egypt’s religion.
To Warn the Nations. The events in Egypt echoed through generations. Rahab in Jericho said, “I know that the LORD has given you the land... For we have heard how the LORD dried up the water of the Red Sea for you” (Joshua 2:9–10, NKJV). Even the Philistines later trembled, saying, “Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all the plagues in the wilderness” (1 Samuel 4:8, NKJV).
To Test and Teach Israel. The LORD used these judgments to reveal His character to His people: “Did any people ever hear the voice of God speaking out of the midst of the fire, as you have heard, and live?” (Deuteronomy 4:33, NKJV). And Israel responded in worship, singing, “Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders?” (Exodus 15:11, NKJV).
Pattern of the Plagues
When the nine plagues are examined closely, a triadic structure emerges — groups of three, each with a distinct rhythm and method of warning.
Warning #1 – Water Turned to Blood (Exodus 7:14–25)
Warning #2 – Frogs Cover the Land (Exodus 8:1–5)
No Warning – Lice on Man and Beast (Exodus 8:16–19)
This first cycle struck Egypt’s comfort and religion, contaminating their water, homes, and bodies, and demonstrating the LORD’s superiority over their magicians.Warning #3 – Swarms of Flies (Exodus 8:20–24)
Warning #4 – Disease on Cattle (Exodus 9:1–7)
No Warning – Boils on Man and Beast (Exodus 9:8–12)
The second cycle targeted Egypt’s wealth, health, and livestock, while distinguishing Israel in Goshen, where no plagues struck.Warning #5 – Thunder, Hail, and Fire (Exodus 9:18–35)
Warning #6 – Locusts Devour the Land (Exodus 10:1–20)
No Warning – Darkness for Three Days (Exodus 10:21–29)
The third cycle brought devastation to the land and sky, culminating in a darkness so thick it could be felt.
Each pattern of three closes with no warning, symbolizing God’s patience coming to an end before judgment falls.
Additionally, there are other remarkable structural patterns:
Plagues 1, 2, and 3 used the rod of Aaron.
Plagues 4, 5, and 6 were executed without a rod.
Plagues 7, 8, and 9 used the rod of Moses.
Furthermore:Plagues 5 and 6 involved the cattle.
Plagues 4 and 7 specifically exempted Goshen (Exodus 8:22; 9:26).
Plagues 3 and 8 were admitted by the enemy as acts of God.
Plagues 2 and 9 both involved darkness.
Plagues 1 and 10 both resulted in death.
The precision of this pattern underscores divine orchestration. None of these events were random; all were planned, ordered, and purposed by the Almighty to display His power and sovereignty.
Prophetic Parallels to Revelation
The plagues of Egypt are not only historical but also prophetic, foreshadowing the judgments of the Great Tribulation described in Revelation. These parallels highlight God’s consistent dealing with rebellion across history.
Israel’s Oppression – As Israel was oppressed in Egypt, so they will be persecuted during “the time of Jacob’s trouble” (Jeremiah 30:5–8; Isaiah 60:14).
Israel’s Cry for Deliverance – Just as the Israelites cried out to God (Exodus 2:23), the future remnant of Israel will also cry, fulfilling Jeremiah 31:18–20 and Hosea 5–6.
The Divine Command to Release – God will again command the oppressors, “Let My people go” (Isaiah 43:6).
Two Witnesses Sent – In both Exodus and Revelation, two witnesses perform miraculous signs (Revelation 11:3–6), paralleling Moses and Elijah.
Counterfeit Miracles by God’s Enemies – Both Pharaoh’s magicians and the Antichrist’s prophets perform deceptive wonders (Revelation 13:13–15).
Sore Judgments Upon the Earth – Just as Egypt was struck by plagues, God will unleash judgment upon the world (Jeremiah 25; Revelation 6–19).
Divine Protection of God’s People – Israel was spared in Goshen, and in Revelation God seals His servants (Revelation 7:4; 12:6; 14–16).
Water Turned to Blood – As in Egypt, the waters in Revelation are turned to blood (Revelation 8:8; 16:4–5).
Satanic Frogs Appear – Evil spirits like frogs go out to deceive the nations (Revelation 16:13).
Plague of Locusts – Supernatural locusts are released in judgment (Revelation 9:2–11).
Boils on Flesh – Painful sores afflict mankind (Revelation 16:2).
Hail and Fire – Great hailstones of fire fall upon the earth (Revelation 8:7).
Darkness on the Kingdom of the Beast – As Egypt was darkened, so too will the Antichrist’s domain be cast into darkness (Revelation 16:10; Isaiah 60:2).
Hardened Hearts – Humanity will refuse to repent, just as Pharaoh did (Revelation 9:20–21).
Widespread Death – Death will overtake multitudes (Revelation 9:15).
Israel’s Final Deliverance – Ultimately, the LORD will deliver Israel: “Then the LORD will go forth and fight against those nations… And in that day His feet will stand on the Mount of Olives” (Zechariah 14:3–4, NKJV), fulfilling Romans 11:26, “And so all Israel will be saved.”
Before this final deliverance, Hosea’s prophecy will be fulfilled: “I will return again to My place till they acknowledge their offense. Then they will seek My face; in their affliction they will earnestly seek Me” (Hosea 5:15, NKJV). The offense of Israel is their rejection of the Messiah — a sin committed long before Calvary, when they attributed Christ’s works to Satan in Matthew 12:24. Only when Israel repents and cries out, “Come, and let us return to the LORD” (Hosea 6:1, NKJV), will national restoration come.
Transition to Exodus 11: The Final Warning
After the nine plagues, the LORD announced one last judgment. “And the LORD said to Moses, ‘I will bring one more plague on Pharaoh and on Egypt. Afterward he will let you go from here, and when he lets you go, he will surely drive you out of here altogether’” (Exodus 11:1, NKJV). Pharaoh, called “the chief of strength” in Psalm 78:51, represents Satan himself — the ultimate enemy of God’s people. This final plague would not only break Pharaoh’s grip but prefigure the final defeat of Satan at the end of the age.
