Exodus 10:8

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Exo 10:8. Who are they that shall go? — I am not willing you should all go: it will degrade me in the sight of my subjects that I should be obliged to submit to him who thus makes himself the very friend of my slaves. When he is compelled to yield, yet it is with extreme reluctance, and as little as possible.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Moses and Aaron were brought again unto Pharaoh. Pharaoh did not condescend so far as to send for them, but he allowed his courtiers to bring them to him. And he so far took the advice of his courtiers, that he began by a general permission to the Israelites to take their departure. This concession, however, he almost immediately retracted by a question, which implied that all were not to depart. Who are they that shall go? It seems somewhat strange that the king had not yet clearly understood what the demand made of him was. But perhaps he had not cared to know, since he had had no intention of granting it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ויושב [AND MOSES AND AARON] WERE BROUGHT BACK (The verb has a passive meaning [Hophal], not an active as the particle את before משה and אהרן might lead one to suppose) — They were brought back by a messenger: they (Pharaoh’s servants) sent people after them and these brought them back to Pharaoh.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

BUT WHO ARE THEY THAT SHALL GO? Pharaoh desired that their leaders, elders, and officers should go, men that are pointed out by name. Moses answered him that also the sons and daughters will go, “for we must hold a feast unto the Eternal, and it is mandatory upon us all to take part in the feast.” Pharaoh’s anger was then kindled on account of the sons and daughters, and he said that under no circumstances will he send the little ones, for they take no part in the offerings. Instead he would send all the adult males because of the feast which Moses mentioned, while the little ones and the women will remain [in Egypt].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.