Rashi, Rashbam and Seforno: "You do not yet fear (Hashem)."
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Ramban #1 (citing the Ibn Ezra): It implies, "Before I spread out my hands, you are afraid of Hashem; but the moment the plague terminates, you will retract!"
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Ramban #2: Moshe refers to past occasions,
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pointing out how before (the cessation of the Makah) the Egyptians fear Hashem, but afterwards they do not.
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R. Bachye: Before Par'oh feared Hashem ? and declared "Hashem ha'Tzadik", the flax and the barley ? which are heavey ? were smitten.
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Targum Yonasan: Moshe is predicting that before Par'oh would send Yisrael away, he would finally fear Hashem.
Rashi: As in Vayeira Bereishis 19:4 "Terem Yishkavu", and Bereishis 2:5 "Terem Yitzmach". Ramban: As if the Torah had written 'Terem Zeh Tire'un.' Oznayim la'Torah (in Pasuk 31): The word always implies that it will happen later, but the time has not yet arrived. See Oznayim la'Torah (ibid).
Oznayim la'Torah: Seeing as it was Hashem's plan throughout the Makos to leave Pharaoh alive in order to increase the Makos - to teach him more about His greatness with each ensuing plague. In any event, Moshe saw that this was Hashem's intention from the fact that the wheat and the spelt were miraculously saved - Refer to 9:32:1:4.
QUESTIONS ON RASHI
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Rashi writes: "... 'I know that you do not yet fear [Hashem], and that as soon as there is relief, you will maintain your folly" (of refusing to free them). Why was it specifically in this Makah of Barad, that Moshe expressed how sure he was of this?
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Gur Aryeh (to 7:3): All the other Makos, once in place, had to be removed by Hashem, leaving the Mitzrim in fear of Hashem in the aftermath. The plague of Barad was unique in that it did not have to be removed, but merely to stop falling. This allowed Pharaoh to think that he had 'waited out the storm' until it ran out by itself, and not that Hashem had removed it.
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(It would therefore be most unlikely that Pharaoh would keep his word.)
