| Barnes' Notes on the Bible West wind - Literally, "a sea wind," a wind blowing from the sea on the northwest of Egypt. Red sea - The Hebrew has the "Sea of Suph": the exact meaning of which is disputed. Gesenius renders it "rush" or "seaweed;" but it is probably an Egyptian word. A sea-weed resembling wood is thrown up abundantly on the shores of the Red Sea. The origin of the name "Red" Sea is uncertain: (naturalists have connected it with the presence of red infusoria, Exodus 7:17).
Clarke's Commentary on the BibleA mighty strong west wind - רוח ים ruach yam, literally the wind of the sea; the wind that blew from the Mediterranean Sea, which lay north-west of Egypt, which had the Red Sea on the east. Here again God works by natural means; he brought the locusts by the east wind, and took them away by the west or north-west wind, which carried them to the Red Sea where they were drowned. The Red Sea - ים סוף yam suph, the weedy sea; so called, as some suppose, from the great quantity of alga or sea-weed which grows in it and about its shores. But Mr. Bruce, who has sailed the whole extent of it, declares that he never saw in it a weed of any kind; and supposes it has its name suph from the vast quantity of coral which grows in it, as trees and plants do on land. "One of these," he observes, "from a root nearly central, threw out ramifications in a nearly circular form measuring twenty-six feet diameter every way." - Travels, vol. ii., p. 138. In the Septuagint it is called θαλασσα ερυθρα, the Red Sea, from which version we have borrowed the name; and Mr. Bruce supposes that it had this name from Edom or Esau, whose territories extended to its coasts; for it is well known that the word אדם Edom in Hebrew signifies red or ruddy. The Red Sea, called also the Arabic Gulf, separates Arabia from Upper Ethiopia and part of Egypt. It is computed to be three hundred and fifty leagues in length from Suez to the Straits of Babelmandel, and is about forty leagues in breadth. It is not very tempestuous, and the winds usually blow from north to south, and from south to north, six months in the year; and, like the monsoons of India, invariably determine the seasons of sailing into or out of this sea. It is divided into two gulfs: that to the east called the Elanitic Gulf, from the city of Elana to the north end of it; and that to the west called the Heroopolitan Gulf, from the city of Heroopolis; the former of which belongs to Arabia, the latter to Egypt. The Heroopolitan Gulf is called by the Arabians Bahr el Kolzum, the sea of destruction, or of Clysmae, an ancient town in that quarter; and the Elanitic Gulf Bahr el Akaba, the sea of Akaba, a town situated on its most inland point.
Gill's Exposition of the Entire BibleAnd the Lord turned a mighty strong west wind,.... He turned the wind the contrary way it before blew; it was an east wind that brought the locusts, but now it was changed into a west wind, or "a wind of the sea" (u), of the Mediterranean sea; a wind which blew from thence, which lay to the west of Egypt, as the Red sea did to the east of it, to which the locusts were carried by the wind as follows: which took away the locusts, and cast them into the Red sea; and as it is usual for locusts to be brought by winds, so to be carried away with them, and to be let fall into seas, lakes, and pools, and there perish. So Pliny says (w) of locusts, that being taken up and carried with the wind in flocks or swarms, they fell into seas and lakes; and Jerom observes (x) in his time, that they had seen swarms of locusts cover the land of Judea, which upon the wind rising have been driven into the first and last seas; that is, into the Dead sea, and into the Mediterranean sea; see Joel 2:20. This sea here called the Red sea is the same which is now called the Arabian gulf; in the original text it is the sea of Suph; that is, the sea of flags or rushes; as the word is rendered, Exodus 2:3 from the great numbers of these growing on the banks of it, which are full of them, as Thevenot (y) says; or the "sea of weeds" (z), from the multitude of them in the bottom of it, or floating on it. So Columbus found in the Spanish West Indies, on the coast of Paria, a sea full of herbs, or weeds (a), which grew so thick, that they sometimes in a manner stopped the ships. Some render Yam Suph, the sea of bushes; and some late travellers (b) observe, that though, in the dreadful wilds along this lake, one sees neither tree, shrub, nor vegetable, except a kind of bramble, yet it is remarkable that they are found in the sea growing on its bottom, where we behold with astonishment whole groves of trees blossoming and bearing fruit, as if nature by these marine vegetables meant to compensate for the extreme sterility reigning in all the deserts of Arabia; and with this agrees the account that Pliny (c) gives of the Red sea, that in it olives and green fruit trees grow; yea, he says that that and all the Eastern ocean is full of woods; and adds, it is wonderful that in the Red sea woods live, especially the laurel, and the olive bearing berries. Hillerus (d) thinks this sea here has the name of the sea of Suph from a city of the same name near unto it. It is often called the Red sea in profane authors as here, not from the coral that grew in it, or the red sand at the bottom of it, or red mountains near it; though Thevenot (e) says, there are some mountains all over red on the sides of it; nor from the shade of those mountains upon it; nor from the appearance of it through the rays of the sun upon it; and much less from the natural colour of it; which, as Curtius (f) observes, does not differ from others; though a late traveller says (g), that"on several parts of this sea (the Red sea) we observed abundance of reddish spots made by a weed resembling "cargaco" (or Sargosso) rooted in the bottom, and floating in some places: upon strict examination, it proved to be that which we found the Ethiopians call Sufo (as here Suph), used up and down for dying their stuffs and clothes of a red colour,''but the Greeks called it so from Erythras or Erythrus, a king that reigned in those parts (h), whose name signifies red; and it is highly probable the same with Esau, who is called Edom, that is, red, from the red pottage he sold his birthright for to Jacob; and this sea washing his country, Idumea or Edom, was called the Red sea from thence; and here the locusts were cast by the wind, or "fixed" (i), as a tent is fixed, as the word signifies, and there continued, and never appeared more: there remained not one locust in all the coasts of Egypt; so that the removal of them was as great a miracle as the bringing them at first: this was done about the nineth day of the month Abib. (u) "venture maris", Montanus, Drusius. (w) Nat. Hist. l. 11. c. 29. (x) Comment. in Joel, ii. 20. (y) Travels into the Levant, B. 2. ch. 33. p. 175. (z) "in mare algosum", Junius & Tremellius, Piscator; "in mare carectosum", Tigurine version. (a) P. Martyr. de Angleria, Decad. 1. l. 6. Vide Decad. 3. 5. (b) Egmont and Heyman's Travels, vol. 2. p. 158. (c) Nat. Hist. l. 2. c. 103. l. 13. c. 25. (d) Onomastic. Sacr. p. 128. (e) Ut supra. (Travels into the Levant, B. 2. ch. 33. p. 175.) (f) Hist. l. 8. sect. 9. (g) Hieronymo Lobo's Observations, &c. in Ray's Travels, vol. 2. p. 489. (h) Curtius ut supra. (Hist. l. 8. sect. 9.). Mela de Situ Orbis, l. 3. c. 8. Strabo, l. 16. p. 535, 536. (i) "et fixit eam", Montanus; so Tigurine version, Junius & Tremellius, Piscator, Drusius, Ainsworth.
Geneva Study BibleAnd the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the {g} Red sea; there remained not one locust in all the coasts of Egypt. (g) The water seemed red, because the sand or gravel is red: the Hebrews call it the Sea of bulrushes.
Wesley's Notes 10:19 An east - wind brought the locusts and now a west - wind carried them off. Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel; the wind blows where it listeth for us, but not where it listeth for him; he directeth it under the whole heaven.
King James Translators' Notescast: Heb. fastened
Matthew Henry's Concise Commentary10:12-20 God bids Moses stretch out his hand; locusts came at the call. An army might more easily have been resisted than this host of insects. Who then is able to stand before the great God? They covered the face of the earth, and ate up the fruit of it. Herbs grow for the service of man; yet when God pleases, insects shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat thus exposed, but for those which endure to eternal life. Pharaoh employs Moses and Aaron to pray for him. There are those, who, in distress, seek the help of other people's prayers, but have no mind to pray for themselves. They show thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires only that this death might be taken away, not this sin. He wishes to get rid of the plague of locusts, not the plague of a hard heart, which was more dangerous. An east wind brought the locusts, a west wind carries them off. Whatever point the wind is in, it is fulfilling God's word, and turns by his counsel. The wind bloweth where it listeth, as to us; but not so as it respects God. It was also an argument for their repentance; for by this it appeared that God is ready to forgive, and swift to show mercy. If he does this upon the outward tokens of humiliation, what will he do if we are sincere! Oh that this goodness of God might lead us to repentance! Pharaoh returned to his resolution again, not to let the people go. Those who have often baffled their convictions, are justly given up to the lusts of their hearts.
Matthew Henry's Whole Bible CommentaryVerses 12-20 Here is, I. The invasion of the land by the locusts-God's great army, Joel 2:11. God bids Moses stretch out his hand (v. 12), to beckon them, as it wee (for they came at a call), and he stretched forth his rod, v. 13. Compare ch. 9:22 23. Moses ascribes it to the stretching out, not of his own hand, but the rod of God, the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and caterpillars without number, as we are told, Ps. 105:34, 35. A formidable army of horse and foot might more easily have been resisted than this host of insects. Who then is able to stand before the great God? II. The desolations they made in it (v. 15): They covered the face of the earth, and ate up the fruit of it. The earth God has given to the children of men; yet, when God pleases, he can disturb their possession and send locusts and caterpillars to force them out. Herbs grow for the service of man; yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which endure to eternal life, which cannot be thus invaded, nor thus corrupted. III. Pharaoh's admission, hereupon, v. 16, 17. He had driven Moses and Aaron from him (v. 11), telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come when those who set at nought their counsellors, and despise all their reproofs, will be glad to make an interest in them and engage them to intercede on their behalf. The foolish virgins court the wise to give them of their oil; and see Ps. 141:6. 1. Pharaoh confesses his fault: I have sinned against the Lord your God, and against you. He now sees his own folly in the slights and affronts he had put on God and his ambassadors, and seems at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavily upon their consciences. Some think that when Pharaoh said, "The LORD your God," he did in effect say, "The LORD shall not be my God." Many treat with God as a potent enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful prince, to whom they are willing to submit with loyal affection. True penitents lament sin as committed against God, even their own God, to whom they stand obliged. 2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a god to Pharaoh, and whosesoever sins he remitted they were forgiven; when he prays, Forgive this once, he, in effect, promises not to offend in like manner any more, yet seems loth to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises and is loth to covenant against particular sins. 3. He entreats Moses and Aaron to pray for him. There are those who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart, which yet was much the more dangerous. IV. The removal of the judgment, upon the prayer of Moses, v. 18, 19. This was, 1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel. The wind bloweth where it listeth, as it respects any control of ours; not so as it respects the control of God: he directeth it under the whole heaven. 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both makes peace and creates evil, Isa. 45:7. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came in obedience to his summons, the removal of it was in answer to his prayers. He never desired the woeful day, though he threatened it. His commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him. 3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judgment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance and the outward tokens of humiliation, what will he do if we be sincere, and how welcome will true penitents be to him! O that this goodness of God might lead us to repentance! V. Pharaoh's return to his impious resolution again not to let the people go (v. 20), through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them. |
