Exodus 10 Bible Study:
Within the literary structure of the plague narrative, the locust plague is the second of the final triad of plagues. While retaining the usual pattern, the plague starts with a divine speech.
The time of the plague is likely late February. Locusts are common during this time period. It allows for the time needed for the wheat and emmer (“spelt” [9:32 NIV]) and other vegetation to recover from the storm before the locust plague hits. There is also enough time for the ninth plague, the “plundering” of the Egyptians (assuming that it takes place before the tenth plague [11:1–2; 12:35–36]), and the instruction, preparation, and celebration of the Passover between the first and the fourteenth of the first month in Israelites’ newly instituted religious calendar (→ 12:2).
While locusts have long been consumed as food in many cultures (see Lev 11:21–22), locust swarms have been one of the worst plagues to afflict people. Under the right conditions (following a heavy rainfall), the locust can multiply rapidly and become gregarious and migratory. A large swarm (consisting of billions of insects) can travel great distances and cover forty square miles (100 km2). On landing, such a swarm can quickly strip trees and fields and destroy crops. The eighth plague supposedly is incomparably greater in scale and more damaging than any such previous locust attacks that occurred in Egypt (Exod 10:6, 14).
Some identify “east wind” (10:13; rûaḥ qādîm) as kamsin (from the Arabic word for “fifty,” as these windstorms sporadically blow over fifty days). Kamsin can refer to three different wind patterns. (1) Most commonly, it refers to a hot, dry, high-speed (up to 140 mph), low-level, dust/sand carried by a southerly or southwesterly wind blowing over Egypt and the Red Sea. It is unlikely that kamsin from the Sahara desert is involved here since it presents adverse flight conditions for the locusts. Also what lies in the southern Sahara are summer breeding grounds, which means there would not have been any locusts there yet. (2) It could refer to the easterly wind that blows over the Negev and parts of Saudi Arabia, which could be the east wind of v 13. In Egypt, it occurs annually and most frequently between March and June. When severe, it can darken the sky. The winds from the east, probably originating from Saudi Arabia, carry into Egypt the newly formed locust swarms from their winter breeding areas along the Red Sea. (3) It could also be a northerly wind, carrying cool air from the Mediterranean, which could be the wind that carries the locusts out of Egypt (see v 19).
Within the literary structure of the plague narrative, the locust plague is the second of the final triad of plagues. While retaining the usual pattern, the plague starts with a divine speech.
The time of the plague is likely late February. Locusts are common during this time period. It allows for the time needed for the wheat and emmer (“spelt” [9:32 NIV]) and other vegetation to recover from the storm before the locust plague hits. There is also enough time for the ninth plague, the “plundering” of the Egyptians (assuming that it takes place before the tenth plague [11:1–2; 12:35–36]), and the instruction, preparation, and celebration of the Passover between the first and the fourteenth of the first month in Israelites’ newly instituted religious calendar (→ 12:2).
While locusts have long been consumed as food in many cultures (see Lev 11:21–22), locust swarms have been one of the worst plagues to afflict people. Under the right conditions (following a heavy rainfall), the locust can multiply rapidly and become gregarious and migratory. A large swarm (consisting of billions of insects) can travel great distances and cover forty square miles (100 km2). On landing, such a swarm can quickly strip trees and fields and destroy crops. The eighth plague supposedly is incomparably greater in scale and more damaging than any such previous locust attacks that occurred in Egypt (Exod 10:6, 14).
Some identify “east wind” (10:13; rûaḥ qādîm) as kamsin (from the Arabic word for “fifty,” as these windstorms sporadically blow over fifty days). Kamsin can refer to three different wind patterns. (1) Most commonly, it refers to a hot, dry, high-speed (up to 140 mph), low-level, dust/sand carried by a southerly or southwesterly wind blowing over Egypt and the Red Sea. It is unlikely that kamsin from the Sahara desert is involved here since it presents adverse flight conditions for the locusts. Also what lies in the southern Sahara are summer breeding grounds, which means there would not have been any locusts there yet. (2) It could refer to the easterly wind that blows over the Negev and parts of Saudi Arabia, which could be the east wind of v 13. In Egypt, it occurs annually and most frequently between March and June. When severe, it can darken the sky. The winds from the east, probably originating from Saudi Arabia, carry into Egypt the newly formed locust swarms from their winter breeding areas along the Red Sea. (3) It could also be a northerly wind, carrying cool air from the Mediterranean, which could be the wind that carries the locusts out of Egypt (see v 19).
A. The eighth plague: Locusts.
1. (1-6) God tells Moses to bring another warning to Pharaoh.
The story is told of two brothers who grew up on a farm. One went away to college, earned a law degree, and became a partner in a prominent law firm in the state capital. The other brother stayed on the family farm. One day the lawyer came and visited his brother, the farmer. He asked, “Why don’t you go out and make a name for yourself and hold your head up high in the world like me?” The brother pointed and said, “See that field of wheat over there? Look closely. Only the empty heads stand up. Those that are well filled always bow low.”
Said differently, “The branch that bears the most fruit is bent the lowest to the ground
2. (7-11) Pharaoh seems to relent – with qualifications.
3. (12-15) The plague of locusts comes.
4. (16-20) Another false repentance by Pharaoh.
B. The ninth plagu
Pharaoh tried to make deals with God (vv. 11, 24). How have you tried to offer God less than full surrender to the totality of his demands?
12. When you are humbled by God, how can you regain your self-confidence and your trust in God?
13. Think of someone you know who has been humbled by God. How might you lift him or her up to Christ?
FROM THE TEXT
The OT and the NT each record one great saving act of God—the “exodus event” and the “Christ event” respectively—and call God’s people of all generations to give testimony to this great saving act. One explicit purpose of the plague in this passage is that subsequent generations will know who God is and what God has done from the testimony of the preceding generations of Israelites. Those who hear, have faith, and choose to walk with God will be saved.
Throughout the OT, one finds a similar pattern of transgenerational testimony and blessing. Deuteronomy emphasizes the theme of remembrance of God’s acts and commands as the key to national blessing (Deut 6:7–9). The Israelites are to take special care to remember the Lord who delivered them from slavery in Egypt when they are enjoying God-given prosperity in the land (v 12). The psalmists frequently exhort God’s people to remember God’s mighty saving acts. The prophets, too, persistently call the people to remember and be faithful to the national covenant that God made with them.
In the NT, likewise, there is an emphasis on witnessing to succeeding generations about God’s great act, but this time, it is the act of delivering people from the bondage of sin and death through Christ (see Heb 12:1–2). Like the exodus, this great work of salvation is complete and does not need to be repeated in later generations. Rather, it is to be appropriated by faith, reenacted (in sacramental festivals and acts), and proclaimed to all people.