An Exposition of Genesis, Exodus · Chapter 8
CHAP. VIII.
THis Chapter continueth the history of the successive plagues, and prodigious works of God on Egypt, and the contents are a record of three plagues more, which divide the Chapter naturally into three parts.
1. The history of the second plague of Froggs from the waters. Ver. 1.15.
2. The history of the third plague from the earth in lice. Ver. 16.19,
3. The history of the fourth plague in flies swarming. Ver. 20.32.
In the first general which contains the second plague, these three particular heads are obvious.
1. Gods warning of this plague comming. Ver. 1.4.
2. Gods execution of it on them. Ver. 5.6.7.
3. The events of this plague various Ver. 8.15.
In the first head, of warning, we have.
1. Gods dispatch of Moses again unto Pharaoh after the 7 dayes ended, And Iehovah said unto Moses go unto Pharaoh. Readings are the same. And it is no more than God charged in former times, and afterward again; no difficulty in it.
2. Gods demand by Moses, And thou shalt say unto him, thus saith Iehovah, send away my people that they may serve me, that they may serve or Worship. Readings agree This is the same given in fifth Chap. Ver. 1.Ver. 1. And seventh Chap. Ver. 16. All is plain in this Ver. 1.
3. Gods threatning of him, wherein we have.
1. His sin supposed foregoing,Ver. 2. And if thou refuse to send them away. — If thou wilt not, &c. Sept. Onk. Syr. — Or refuse as Sam. Ar. &c. herein are supposed,
1. His unbelief.
2. The fruits of it in denying dismission to Israel.
2. The plague threatned, about which observe.
1. The nature of the plague,Ver. 2. Behold I will smite all thy borders with froggs, I am smiting. All readings agree. Herein.
1. A note of demonstration. Behold see, this is no phansy that I declare.
2. The author of it, Jehovah himself, I will smite, or am smiting.
3. The object of it, the Egyptian territories.
4. The plague itself a smiting with froggs, creatures odious and loathsom to man; to cast contempt on Egypt. Ver. 2.
Ver. 3.2. The rise of this plague, And the river shall abundantly bring forth froggs. Onk. and Syr. same. — Shall belch out or bubble up froggs, Sept. Sam. Herein note,
1. The rise is from the river, that is Nilus, in waters such creatures mostly live, so that this second plague was from the waters also.
foreign2. The increase, the word notes an abundant production, excessive. — Froggs shall abound out of Nilus, Ar. The word is used in the creation for a blessing. Gen. 1.20. But here for a curse to Egypt.
3. The product froggs, great, ugly filthy creatures to plague that proud oppressing people.
3. The noisomnes of this plague and the hurtfulnes of it, with its extent to plague the Egyptians, & that is observable in these steps and degrees.
1. They shall ascend and come into thy house. Readings agree. Now this was prodigious that such creatures which usually leap away from men, should now in an army come up out of the river and assault houses, and infest them with their noisomnes.
2. And into thy bed, chamber, and upon thy bed. Readings agree. Some onelyonly use the plural.
3. And into the house of thy servants, Readings agree. — Of thy Captaines or cheiftaines. Ar.
4. And upon thy people. Universal is the plague.
5. And into thy ovens, and into thy kneading troughs, or troughs of dow. Readings mostly to the same, — Bakers vessels. Ar. That is, these odious creatures came upon all their meat which they should eat to infest and make it noisom. Ver. 3.Ver. 3.
6. And the froggs shall come upon thee, and upon thy people, and upon all thy servants. Readings are most to the same purpose, This last degree is most formidable, that such ugly creatures should attempt to craul upon the very persons of men; whom otherwise they would fear and shun. V. 4.Ver. 4.
Quest. Wherein was the grievousnes of this plague above the former.
Answ. In several particulars.
1. In the addition of this unto the former.
2. In a general corruption of all meat and drink, the former were upon waters onelyonly.
3. This affected every sense, that but some onelyonly.
1. This afflicted the sight, to see such multitudes of noisom creatures.
2. Their hearing, with noise of croaking.
3. Their smelling▪ with their stench.
4. Their tast, in corrupting all their bread and meat.
5. Their touch, by crauling on them night and day, that they could neither lye down nor arise, nor walk, but these froggs would be leaping on their bodies.
Learn we hence.
D. 1. Jehovah orders new dispatches unto his enemies upon their stubbornnes.
D. 2. God doubles and trebles his demands upon his enemies to perswade them. Ver. 1.
D. 3. God items his adversaries against refusing his word or message.
D. 4. Gods goodnes warneth sinners evidently before he brings vengeance on them.
D. 5. It is Gods worke to smite with froggs and plague sinners by his creatures. Ver. 2.
D. 6. At Gods word the waters which produce creatures to nourish, abound with creatures to destroy.
D. 7. Prodigious are the armies of froggs when God raiseth them. Houses and persons are easily overcome by poor froggs when God command's them. Ver. 3.4. All this is thus farre threatned.
2. Gods command for execution now followeth. Ver. 5.6.7.
Wherein we have to note,
1. The command itself for execution,Ver. 5. And Iehovah said unto Moses, &c. Readings mostly agree. Onk. Syr. same. — Bring forth froggs, &c. Sept. Sam. — Against the streams, &c. Ar. Herein observe.
1. The power commanding, Jehovah who would do it.
2. The instruments commanded, Moses unto Aaron.
3. The work commanded to stretch forth his hand over or against the streams, &c.
4. The effect annexed, And bcause froggs to come up over the land of Egypt.
2. The execution,Ver. 6. And Aaron strtched out, &c. Most readings agree. Sept. add's he brought forth, &c. Ar. wants (the froggs came up,) &c. Wherein are notable.
1. Aarons obedience. He stretched out, &c.
2. The event.
1. The froggs came up.
2. They covered all the land of Egypt, as 70 read.
3. The opposition unto this by Pharaohs magicians which helpt on the plague on Egypt but eased it not; And the magicians did so, &c. Syr. same. — Inchanters 70 Witches. Onk. — Doctours with their secrets. Ar Herein we have to note.
1. The actours, magicians as before.
2. Their work, they did so with their inchantments as Aaron did.
3. The event, froggs came up; &c.
Quest. Were these reall froggs raised by the magicians?
Answer. 1. Some deny it, and say they were but in shew, but then they did not so as Aaron did. 2. It is conceived by others that they were true froggs, which under Gods permission Satan might bring unto them, for this is possible and probable, and in nature as well as name they were froggs, so Moses calleth them.
Quest. Where did these magicians bring up froggs, seing the land was covered already with them; or how could these be discerned from the rest?
Answer. 1. It is conceived that it must be in a place where none were; therefore it is supposed to be in Goshen. 2. In the manner, way, and place of production, these froggs might easily de discerned among the rest.
Quest. Did these froggs annoy Israel as the other the Egyptians?
Answer. No, for these plagues none of them can be thought to hurt Israel, but it is probable they added to the plague of the Egyptians with the rest, and they who raised them possibly could not remove them.
Quest. How might Gods work by Aaron be discovered from the devils by the inchanters?
Answ. 1. In priority of time God wrought first, the devil came after. 2. In manner of working, Aaron did it by stretching out his hand at Gods word, but the Egyptians by mutterings with the devil, such as their inchantments were. 3. By the powerful effect of Gods work on Egypt for vengeance, theirs could not hurt Israel. 4. God by his instruments did heal where he did hurt, so could not the magicians do.
This inform's us.
D. 1. Gods command for execution surely followeth that of his threatning. He dallieth not.
D. 2. Gods' word is true in his vengeance, to make Moses a God, and Aaron an inflictor of it to Pharaoh.
D. 3. At Gods word execution of vengeance hath its extent and bounds. Ver. 5.
D. 4. Gods executioners are ready and obedient.
D. 5. Aarons arm stretched out with Gods word works mighty plagues.
D. 6. Ascent of loathsome creatures to the covering of the land of his enemies God effects to make them odious. Ver. 6.
D. 7. The devil by his instruments may find froggs, but can make none.
D. 8. God makes magicians (the devils instruments) to afflict his enemies, but not to ease them. Ver. 7.
3. The events now follow upon this plague from V. 8. to 15. Which are three.
1. Pharaohs intreaty of Moses. v. 18.
2. Moses his discourse by reply to Pharaoh. ver. 9.10.11.
3. Moses his intercession to God with its successe. ver. 12.13.14.
4. Pharaohs further hardning. ver. 15.
In the first we have these particulars occurring.
1. Pharaohs call to Moses and Aaron, And Pharaoh called to Moses and Aaron, Ver. 8.or for, and said, Readings are all to the same purpose. Herein.
1. The term of connection which knits this act unto the former judgment, And or then, that is, when Pharaoh saw that no dores nor locks could keep the froggs from crawling upon his meat and his body, that they came into his bed, and were ready to crawle into his mouth; this plague did so terrify, that now he yeelds to some terms of treaty; unto which formerly he was averse. He drove away Gods messengers before, now he calleth for them.
2. The matter connected which is the call, wherein,
1. The person calling, Pharaoh, now somewhat afflicted and awed by Gods judgments.
2. The persons called, Moses and Aaron, formerly despised and brow-beaten.
3. The call itself, which was likely by a messenger to hasten them to him, and so to cure, him from the froggs. He called them or called for them.
Ver. 8.2. Pharaohs desire to them, supplicate or intreat Iehovah that he may (or) he will remoove the froggs from me and my people. Readings agree. — Pray the Lord and let him take away round the froggs, &c. foreign. Sept. Herein we have to observe these particulars.
1. Some sense of the judgment on him by froggs.
2. Some acknowledgment of Jehovah to be the cause of it. Therefore he desires them to go to him.
3. Some submission to his hand afflicting.
4. Some kind of faith that Jehovah could help him.
5. Some kind of prayer by others to him, that he and his people might be saved from the froggs.
3. Pharaohs promise to them upon the granting of this desire, And I will send away the people, and they shall sacrifice unto Iehovah. Readings do agree. Wherein he promiseth fairly the two things which God by Moses and Aaron demanded.
1. The liberty of their bodies and families to go out of his jurisdiction.
2. Liberty of conscience to worship God for time, place and manner according to his will. So that now God shall have his own inheritance, which formerly he denied; and here he doth but hypocritically grant it. Ver. 8.Ver. 8.
Note hence.
D. 1. Where the first judgment mooveth not, the second may make sinners yeild.
D. 2. Vengeance makes wicked men call for Gods messengers, who have despised them.
D. 3. Gods judgments may work scornful oppressors to intreat the despised ministers of God.
D. 4. Jehovahs judgments may and will make proudest Potentates to acknowledge him.
D. 5. In the confession of the wicked God onelyonly can take away their judgments.
D. 6. Wicked oppressors themselves do acknowledge that mercy from Jehovah commeth by the prayer of his.
D. 7. VnderUnder sense of judgment persecutors may promise liberty of persons and consciences to the Church.
D. 8. Such forced promises are seldom made good by such oppressors. Ver. 8.
2. The next event is the discourse of Moses by way of reply unto Pharaoh. Ver. 9.10.11. Wherein we have to observe.
1. The concession of Moses unto him, And Moses said to Pharaoh glory over me. Ver. 9.— Appoint me when, &c. Sept. Vulg. — Aske for thee a miracle and set thee a time &c. Onk. — Make thy self judge over me. Condicito. — Desire for thee a time, &c. Syr. — Chuse for me, when, &c. Ar.
1. The connection notes the readines of Gods servants to answear the desires of their enemies.
2. The replier is Moses, who was made a God and set over Pharaoh by Jehovah, and under the almighty to order good or evill to him.
3. The reply itself. Glory over me, foreignWhich phrase hath perplexed interpreters. It is used in a bad sense against God, noting the creatures vaunting or boasting against him. Judg. 7.2. Isai. 10.15. Yet most agree that it is a serious advise unto Pharaoh, though to severall senses. Some say. Take the honour to appoint when I shall pray. Others, glory that the froggs shall dye. Others, I will do thee this honour that God shall take away the froggs in the day, when thou shalt desire it. But these open not the phrase plainly. If it be carried in the way of serious advise, the sense seemes more plainly this, Glory over or upon or in me. That you have an intercessour to God, you have boasted yourself against Jehovah, and gloried in your magicians and despised me and Aaron Gods servants; now it is better for you to glory in God, and in any medatour that may go to God for you, glory therefore in me upon this account.
Quere. Whether this may not better be understood to be spoken ironically, glory over me to give him a sharpe item of his boasting against Jehovah and his instruments heretofore. Now vaunt yourself against me. The force of the phrase carrieth it to the worst sense.
2. The expostulation of Moses doth follow.Ver. 9. When or against when shall I intreat for thee, and for thy servants and for thy people, to cut of the froggs from thee and from thy houses? OnelyOnly in the river they shall remain. Readings are much to the same purpose though varying in some words.
In this expostulation which is read positively by some he giveth Pharaoh his choise.
1. Of the time for the froggs remooval, and Israels dismission; for this was promised to that. Israel should go, if the frogs were gone.
2. Of the means and extent of the mercy desired. When will you have me pray, and how farre to remoove this plague.
3. He add's a limitation unto this cutting off the froggs, that they should be in the river onelyonly, even Nilus in stead of their fish. V. 9.
Ver. 10.3. Pharaohs answear to Moses, And he said to morrow. All agree, Pharaoh sets the time to be on the morrow following.
Quest. Why did he put of the deliverance until the morrow?
Answ. Doubtles his desire was quickly to be delivered, but this delay seemes to be about his promise of Israels dismission.
2. Providence so ordered time that the work might appear to be more his.
4. The determination of Moses hereupon, where,
1. The desire granted. And he said be it according to thy word, which differs not in readings. — As thou hast said. Sept. Here are imported,
Ver. 10.1. A divine determination to remoove the plague.
2. A divine injunction as to Israels dismission at the same time.
2. The end of the grant is proposed, That thou maist know, that there is none like Jehovah our God. Onk. same. And others to the same sense. — There is not another besides the Lord. Sept In this expression of the end are carried.
1. Pharaohs instruction to make him know better who Jehovah the God of the Hebrewes was.
2. Gods exaltation that he was an unparalleld being, and therefore onelyonly to be feared. Ver. 10.Ver. 10.
5. The promise of Moses as to the event.Ver. 11. And the froggs shall depart from thee and from thy houses, and from thy servants, and from thy people, onelyonly in the river they shall remain. Readings herein agree. And we have nothing here, but the same spoken before, now given under promise.
Quest. How could Moses so peremptorily say this?
Answ. 1. Not from any power or foresight of his own. 2. It was doubtles upon either the general or special discovery of God unto him that he would do this thing. Ver. 10.
We note.
D. 1. Gods servants are ready to help their oppressours in their misery.
D. 2. In doing good to the wicked it is but just to call them from vaunting against God to glory in him.
D. 3. Great sinners may have a time to have their boasting against God turned to their reproach. Irocally. Glory, &c.
D. 4. God in his providence may offer time and means of deliverance to his enemies to choose.
D. 5. In his remooval of plagues from the wicked God makes his own limitations, Ver. 9.
D. 6. VnderUnder providence wicked men may choose such time of mercy that may justify God and condemne them.
D. 7. God condescends somtimes to the wicked to give them their desires.
D. 8. The end of such condescention is to make them know and glorify Jehovah above all. Ver. 10.
D. 9. From Gods mouth his Ministers may assure soules of the certain event of his promise.
D. 10. Deliverance for extent and limitation must be according to Gods promise. Ver. 11.
3. Now followeth the third event of the intercession of Moses and Aaron with God for Pharaoh, here note.
1. The egresse from Pharaoh,Ver. 12. And Moses went out and Aaron from Pharaoh. Readings to the same. The words are plain and note nothing but the departure of Moses and Aaron from Pharaoh.
2. The intercession of Moses for him, And Moses cried unto Iehovah about the matter of the froggs which he had put upon Pharaoh. — For the end of the froggs or the determination of them as Pharaoh appointed. 70. — For the froggs. Syr. Ar. — For the froggs which he had agreed with Pharaoh. Vulg.
3. The nature of his intceression is a mighty cry unto Jehovah by faithful prayer which is the prevailing way.
2. The matter of his intercession, for the remooval of the froggs which were set upon Pharaoh to plague him, as was formerly promised. V. 12.Ver. 12.
3. The successe of this intercession, set out.
1. Generally, And Jehovah did according to the word of Moses. Readings agree.Ver: 13. Moses did according to the word of Pharaoh, and God doth according to the word of Moses in answearing his desire.
2. Specially, in these steps.
1. And the froggs died out of their houses.
2. Out of the villages.
3. And out of the fields. Readings to the same, courts habitations, as some. The meaning is, they generally died upon the land. Ver. 13.
3. The issue of this, twofold.
Ver. 14.1. And they gathered them together upon heaps. Heaps heaps Hebr. Sept. Onk. — into many heaps. Syr.
2. And the land stanke. — They stank upon the land. Onk. Readings agree to the same sense, no difficulty.
4. The last event is Pharaohs further hardning, And Pharaoh saw that there was a breathing and he made his heart heavy and did not hearken to them as Jehovah had spoken. Readings to the same. — Refreshing. Sept. — Relation. Ar. Respite from that plague.
1. The occasion of this event, Pharaohs sense of the respit from the plague; how mercy and judgment may be abused!
2. The event itself, and that is a further hardning of his heart against God than before, now he grew more dull of hearing to God and his message, neither would he yeild to make good his promise.
3. The end of this, it was to make good that which the Lord had spoken, he told Moses the issue beforehand, that he might not be offended. Ver. 15.Ver. 15.
Quest. Why did not God remoove all the froggs?
Answer. 1. His pleasure is the highest cause. 2. His wisdom was to keep in Pharaohs mind the judgments by the remnant left in the river, and the stink of the dead froggs in their nostrils.
Quest. What application doth the Spirit of God make of these froggs for our use.
Answer. To set forth the loathsom condition of those Romish emissaries which delude soules to bondage under spiritual Egypt. Revel. 16.13.14.
Observe We.
D. 1. Instruments of seeking God for the wicked had need to depart from them.
D. 2. Prayer may be made for those that are wickedly bent against the Church, not with them.
D. 3. Gods instruments do faithfully intreat for sinners according to promise to remoove judgments. Ver. 12.
D. 4. God doth hear the prayer of them that for his glory are ingaged. God doth the word of Moses.
D. 5. The death as well as life of judgments are at Gods dispose.
D. 6. Gods healing is as large as his judgments according to his word. Ver. 13.
D. 7. Heaps of memorials may be left to sinners after plagues remooved.
D. 8. The stinke of plagues may remain, when the evil may be gone.
D. 9. A breathing from judgments pursuit God may allow the worst of enemies.
D. 10. Sense of such breathings hath occasioned sinners to abuse them.
D. 11. Neglect of every special judgment and deliverance works greather hardning.
D. 12. The word of the Lord is made good in the very hardning of sinners under judgment. Ver. 15.
2. The next general of this Chapter containeth the history of the third plague of Lice from ver. 16.Ver. 16. to 19. Wherein we have to note,
1. Gods command for it, And Iehovah said unto Moses, say to Aaron stretch out thy rod and smite the dust of the land, and let it become lice in all the land of Egypt. Readings mostly agree. OnelyOnly the word rendred Lice is variously translated. foreign — Sept. Ciniphes. Onk. Seyniphes. Sam. Vulg. pediculus. Syr. pediculi. Ar. Herein note,
1. The term of connection knitting this unto the former plague, without intermission or the giving warning of it, as in the former plagues, immediatly upon Pharaohs hardning God commanded Moses to fall upon him again with another plague. And or then, &c.
2. The matter connected is Gods command for a third stroke at Pharaoh. Wherein.
1. The prime authority, Jehovah to Moses.
2. The substitute authority, Moses to Aaron.
3. The execution commanded, Aaron.
4. The matter injoyned him.
1. A signal act stretch forth thy rod. With thy hand 70.
2. The literal act, smite the dust of the land; that must be in the place where he stood, which should have influence over the land.
5. The issue of this injunction, And let it be Lice, or it shall be turned into Lice &c. This is the scope of this command.
2. The execution of this command, And they did so, Ver, 17.and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was a multitude of lice upon man and upon beast, all the dust of the land became lice in all the land of Egypt. Readings mostly agree in the letter. — There were lice in the dust of the land. 70. In these the execution of Gods command is recorded, and immediatly annexed thereunto.
1. It is generally reported, and they did so, that is both Moses and Aaron, did according to Gods injunction on them severally.
2. In special the execution by Aaron is here reported.
1. That he did stretch out his hand with his rod.
2. That he smote the dust of the land.
3. That it was turned into lice upon man and beast.
4. That this plague was universal throughout all the land of Egypt.
Quest. Whether this plague were of lice?
foreignAnsw. The various conjectures about the word, Cinnim and Cinnem raiseth this quere, some rendring it Fleas, Gnats, worms, &c. But the best among the Hebrewes render the plural word Lice, and the singular a multitude of lice, we therefore pitch upon this, that these creatures were lice indeed, by which God plagued them, yea and strange ones too, in all probability being miraculously created.
Quest. Was not this ordinary that such creatures swarmed from the slime after the overflowing of Nilus?
Answ. Some Epicurean jesters at Scripture, suggest this from some historians, that it was ordinary in Egypt, therefore no miracle now; but this is fully answeared.
1. In those customary annoyances several sorts of vermin came out of the slime, here but one.
2. In those, usually numbers of them, but in these infinite and extraordinary heaps.
3. In those the generation was from slime, in this the stretching out of the hand.
4. In those they came at the ordinary time and no otherwise; but these at another extraordinary season of the year.
Quest. Why did God plague them with lice?
Answ. 1. It is granted God might have created other creatures out of the dust now to plague them, but he will not. 2. To abase a proud▪ Tyran by the predominancy of so vile a creature. 3. To shew his power and providence in the being and use of such low creatures, not a louse can be, or crawl, or bite without his word, God made them odious with a lousy disease.
Quest. Why is it brought about by the stretching out of Aarons rod,
Answ. 1. It is Gods prerogative to use such signals. 2. It was to honour his despicable servants before Pharaoh. 3. It was arbitrary with God, for three other plagues came without stretching forth any hand either of Moses or Aaron, as in the 4th plague of swarms, ver. 24. The murrain. Exod. 9.3. and the death of the first born. Exod. 12.29.
Quest. Why did not God give them warning of this plague?
Answer. 1. He had warned in the first and second plagues. So again he doth in the 4th and 5th 7th and 8th, but of this third and sixth and 10th he warneth them not. 2. Gods justice herein is clear. He was bound to give no warning, yet he doth as he pleaseth to leave them without excuse.
It inform's us.
D. 1. Heart-hardning against Gods word foretelling, hastens Gods commands for more plagues without warning.
D. 2. Jehovah somtimes commands his judgments to be wrought in order by his servants.
D. 3. God somtimes command's signal acts to produce instruments, though he need none.
D. 4. Gods command for smiting dust is enough for his servants to smite men.
D. 5. At Gods word dust shall become lice to torment proud sinners. Ver. 16.
D. 6. Gods servants are obedient in executing his commands for vengeance.
D. 7. VponUpon obedience of faith God produceth the effects promised.
D. 8. All creatures are at Gods command to plague his enemies.
D. 9. The poorest creature armed by God hath power enough against greatest potentates.
D. 10. Proudest persecutors may be subjected to the power of lice to be destroyed. Ver. 17.
3. The event of this plague followeth, threefold.
1. The frustration of the magicians, And the magicians did so, or attempted so by their inchantments to bring forth lice and they could not; and there was a multitude of lice upon man and upon beast. Readings most agree. — They could not drive away the louse. Syr.
Two things are recorded here by Moses.
1. The impotency of Pharaohs magicians.
1. In their attempt, they also went with their rods to bring forth lice, as they had done froggs; by all their confederacy with the Devil, and worship of him by their inchantments.
2. In their frustration, when they had called up the Devils help, they could do nothing, so it is expressely said, they could not bring forth a louse.
2. The potency of Gods judgement, There was still a multitude of lice upon man and upon beast. Ver. 18.Ver. 18.
2. The confession of the magicians unto Pharaoh,Ver. 19. And the magicians said unto Pharaoh this is the singer of God. Sept. Sam. Syr. Vulg. same. — This plague is the face of God. Onk. — Such a strange thing is from God. Ar.
1. The subjects confessing, magicians astrologers.
2. The subject to whom, Pharaoh their Lord.
3. The confession, that the plague of lice was the finger of God; wherein they say.
1. That they had bin hitherto striving against God, and counterworking him, and he them.
2. That his finger was to hard for all their loins, that he was above them.
3. That they were superseded and could do no more against him.
3. The last event is Pharaohs further hardning, And Pharaohs heart strengthned itself, and he hearkned not unto them as Jehovah had spoken. Readings mostly agree. — He heard not God. Sam. — As the Lord commanded. Vulg. This is the threefold hardning more under the third judgment.
1. The subject of it was Pharaoh, though God prevailed, and his magicians yeelded.
2. The work is hardning or making his heart strong against God, and Moses, though thus convicted.
3. The orderer is Jehovah, who foretold this would be the issue. It is corruptly translated by the Vulg. That the Lord commanded this hardning, then must he be the author of it.
Quest. Why could not the magicians produce lice as well as froggs?
Answer. 1. The lesse doubtles might have bin done as well as the greater in the same way under Gods permission. 2. God would not let Satan help them any further, but however he suffered and ordered them so farre; yet now he supersedes, other vain answears are suggested to no purpose.
Q. Why did not Pharaoh believe his own ministers?
Answer. 1. The root of bitternes within, which keeps its nature not withstanding strongest convictions. 2. The judgment of God upon him. 3. The fascination of him by Satan.
Quest. Why do the magicians call it Gods finger?
Answ. 1. Not out of any good understanding of him or respect to him. 2. They heard his name vouched by Moses and strove against him, therefore are now forced to confesse the least of his power as the Philistins somtimes, and Pharaoh in the sea. 3. The Church confesseth Gods finger otherwise.
We observe.
D. 1. The Devill will try his utmost to counterwork God.
D. 2. The Devill is impotent upon the least check from God.
D. 3. Gods power sets on his judgments when the power of Satan falles. Ver. 18.
D. 4. The devils instruments are forced at last to say they are against God, and he against them.
D. 5. Gods finger or the least of his power makes the devil and his instruments fail.
D. 6. Innate unbelief loves to be kept up by lyars, but will not yeeld, when they fail.
D. 7. Treble hardning comes on the wicked by treble judgments.
D. 8. Gods word faileth not which he hath spoken of the sin and judgment of wicked persecutors. V. 19.Ver. 19.
3. The last general head of this Chapter now followeth from ver. 20. to the end containing the history of the 4th plague upon Egypt, which is stiled the plague of flies. Herein note,
1. The warning of it Ver. 20.23.
2. The execution of it. Ver. 24.
3. The events of it various. V. 25.32. in the first of these we have observable,
Ver. 20.1. Gods command of Moses to prepare, in this passage, And Iehovah said to Moses rise early in the morning and stand before Pharaoh. Heb. morning it in the morning, behold he commeth out to the waters. Readings generally agree. Anteverte diluculo Syr.
1. The term of connection here knits this word of God to Pharaohs former hardning, God followes him close upon his sin.
2. The matter connected is Gods word to Moses, in all that followed. In this for preparation,
1. The authority commanding, Iehovah,
2. The subject commanded, Moses,
3. The matter of command injoyned Moses
foreign1. His season, morning it very early, this word doth not properly signify to rise in the morning onelyonly; but all actions preparatory fit for that season.
2. His posture, stand or set thy self before Pharaoh.
3. The place pointed out to this preparation, behold he commeth to the waters. Hither, it seems, he made his morning walk, but thither Moses must go at Gods word.
2. God giveth him his instructions for his message, what he shall say to him.
1. By way of demand as formerly, And say thou to him, thus saith Iehovah send away my people that they may serve me. V. 20. All readings agree, onelyonly some read, Worship me. This is repeated here as before to require Gods right in Israel from Pharaohs usurpation. — In the wildernes, Sept. Ver. 20.Ver. 20.
Ver. 21.2. By way of threatning, Els or but if thou wilt not send away my people behold I will send upon thee and upon thy servants, and upon thy people, a mix… swarm a mixture of noisom beasts (as some) and the houses of the Egyptians shall be filled with the mixed swarm and also the land upon which they are. All readings agree in every thing beside the word foreign which notes mixture. — The dog-fly. foreign Sept. — A mixture of beast. Onk. Ar. — All kind of flies. Samar. — Flies of all kinds. Syr. vulg. foreign from Septuag. Aquila. foreign Hieron. Here note,
1. The sin supposed, But if thou wilt not, &c.
2. The plague hereupon threatned, about which,
1. The demonstration of it, Behold, see this.
2. The subject of it. 1. Thee. 2. Thy servants. 3. Thy people. 4. Thy houses. 5. The land.
3. The plague itself set out two wayes.
1. In nature, a mixt swarm.
2. In measure, houses shall be full.
Quest. Why did Moses go to meet Pharaoh at the waters? as Ch. 7. v. 15.
Answer. 1. It is certainly Gods direction to him, therefore he must goe thither. 2. Probably it might be for more convenient speaking with him. 3. It might be to meet him in his sin as is conceived, that he resorted thither, either for his idolatry, or to exercise forcery. However thither he was sent.
Quest. What is meant by this mixt swarm, which was the plague itself?
Answ. 1. The word signifieth any mixture, somtimes of things inanimate by which mixing, things are made savory; so it notes sweetnes. 2. Of rational creatures, so it signifieth mixtures of several sorts of people. Whence Arabia. Ex. 12.38. was thought to be named, as being a place where a mixed people dwelt. 3. Mixture of irrational creatures; in which sense it is taken here; but some understand it of greater beasts, as lions, bears, leopards, wolves. &c. Which is not so probable that their houses should be full of these, which doubtles would have devoured them, but more rationally it is meant of smaller creatures, and therefore conceived to be swarms of all sorts of flyes, wasps, gnats, hornets, &c. By which God tormented Pharaoh and his servants at this time. Psal. 78.45. Ver. 21.
3. By way of discrimination. V. 22.23.Ver. 22. Wherein,
1. God promiseth these two gracious events to his.
1. Sequestration of the habitation of Israel from their plagues, and therein two particulars occurre,
1. The promise itself, And I will marvellously separate in that day the land of Goshen, wherein my people stand…th in it, that there be no mixed swarm there — I will greatly glorifie the Land, &c. Wherein there shall not be a dog-fly. Sept. — I will divine in that day, &c. Wherein my people dwelleth, &c. Onk. — There shall not be there all kinds of flyes. Sam. — I will distinguish the land, &c. Syr. — I wil make the land of Goshen wonderful. Vulg. the nature of the promise is a marvellous separation of grace selecting and setting apart from evill; the word is emphatical.
2. The object of it,foreign the land of Goshen, wherein Israel dwelt, all their habitations, where they stand, which word here and Ch. 9.28. notes to stay by Pharaoh, and a dwelling.
3. The event of this separation that no flies should be found there to afflict Israel.
2. The end of making this promise, To the end that thou maist know that I am Iehovah in the midst of the earth. Sam Syr. same. — Lord of all the earth. Septuag. — Lord ruler, &c. Onk. — God the Prince, &c. Ar. — That I am Lord in the midst, &c. Vulg. In this general proposal of the end note,
1, The subject to whom it is directed, Pharaoh an obstinat and unbelieving persecutor to convince him or make him know something of God by this act.
2. The end itself, the making known of him to be Jehovah, that is, he that can make judgment and mercy to be where he pleaseth, though out the earth, such discriminating providences as these do clear it up. Ver. 22.Ver. 22. Earth is better then the single land of Egypt.
2. God promiseth the redemption of his people,Ver. 23. And I will set redemption between my people and thy people. Sam. the same. — And I will give a distinction, &c. Sept. Syr. Vulg. — Redemption on my people and upon thy people. — I will bring a plague. Onkel. — I will cause liberty for my people, &c. Ar.
foreign1. The matter promised Redemption; the word notes freedom from guilt and plague. And this redemtion should be as a wall between Israel and the Egyptians. Some take the word metonymically for the signe of redemption in the visible work; but it may well be taken in propriety, for redemption itself from that plague. Psal. 111. ver. 9.
2. The stating of it, I will put or set it, that is firmly effect it.
3. The subject of it, Gods own people with the exclusion of all the Egyptians; Israel alone is here singled out.
2. God stateth the time, when this plague on Egypt and mercy on Israel shall be executed, By to morrow shall this signe be. All readings agree here, Wherein we may note,
1. Respit given to Pharaoh until the morrow.
2. Determination of the plague, then without farther delay.
3. The whole event foretold.
This signe or miracle in plaguing Egypt & redeeming Israel shall be surely at this time. Ver. 23.Ver. 23. All this is Gods warning by Moses.
Quest. Did not God distinguish between Israel in Goshen and the Egyptians before this time?
Answ. 1. It is safely so presumed that he saved them in all, for by all these he wrought their deliverance. 2. In this and some other plagues this distinction is made more expresse; that all the Egyptians might observe the discriminating providence of God and be left without excuse.
Whence we conclude.
D. 1. Reiterated unbelief and hardning, God followeth close with renewed plagues.
D. 2. God will have all his ministers early stirring to meet his adversaries.
D. 3. God fits time and place best to deal with and reproove his enemies.
D. 4. Multiplied demands doth God make of his right to his Church to oppressors. Ver. 20.
D. 5. God repeats threatnings as often as sinners doe their rebellions.
D. 6. Mixt swarms of flyes, or armies of venemous creatures God hath to set against persecutors.
D. 7. Kings and people, houses and lands shall suffer together in their rising against God.
D. 8. Fulnes of vengeance falleth on houses and people that are full of sin. Ver. 21.
D. 9. It is Gods only prerogative in pouring out judgments to discriminat between men and men.
D. 10. The habitations of Gods own people are sequestred from judgments sometimes when others perish.
D. 11. Neither fly nor creature shall touch them for hurt whom God secures.
D. 12. Such discrimination God makes that his enemies may know him to be Jehovah; to put in being mercy and judgement in the earth. Ver. 22.
D. 13. In the day of Gods discrimination, redemption shall be set for his people, and destruction for his enemies.
D. 14. The people of God and people of worldly powers are at a great distinction.
D. 15. Gods goodnes may give to the worst of sinners here space to repent.
D. 16. The day of their judgment is set, and cannot be defer'd. Ver. 23.
2. The execution of this plague now followeth,Ver. 24. And Jehovah did so, and there came a grievous mixt swarm into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was corrupted by reason of the mixed swarm. — The land was destroyed, &c. Septuagint. The Samaritan makes a long preface to this, that Moses and Aaron came to Pharaoh and delivered all this message which God sent before the plague was executed; but it is not so in the Hebr. Onkel. is as the Hebr. — Very many beasts and the whole country of Egypt was corrupted with beasts. Ar. grievous flies, &c. Syr. and Vulg. No real difference about the matter in reading. Here we may note these particulars,
The execution, and therein,
1. The agent himself Jehovah, here is no Moses and Aaron with their rod, no signal act at all.
2. The act, he did so, that is, by his word effect all that he had threatned by Moses, he commanded these swarms to come, and they came at his word. Psal. 105.3.
2. The event is twofold.
1. The irruption of all these mixed swarms. And there came a grievous mixed swarm. All sorts of flies, wasps, hornets, gnats, &c. These fell upon the house of Pharaoh and the houses of his servants, & all the land of Egypt; these doubtles stung and annoyed man and beast.
2. The corruption of the land by reason of them, The land was corrupted or destroyed by reason of the mixt swarm; that is men and beasts were hurt, and destroyed by them; or from the face of the mixed swarm.
Quest. Why did not God bring this plague by the hand and rod of Moses and Aaron as before?
Answer. 1. To shew that however God at his pleasure use means, yet hereby he would shew that he is not bound to them. 2. He deal's here immediatly, as in two other following plagues, to let Pharaoh know that he strove with God and not with men, murrain. Ex. 9, 3. Death of first born. Exod. 12.29.
D. 1. Jehovah himself pleads somtimes in vengeance against his enemies without instruments.
D. 2. The Lord effects the judgment foretold upon the wicked in its time, manner and measure.
D. 3. When God speaks the words, swarms of flies shall set upon Kings and servants houses.
D. 4. It is a grievous plague when God armes flyes against Princes & powers. Wis. 16.9.
D. 5. Corruption and destruction follow upon man and beast from the irruption of Gods swarm.
D. 6. Powers of the world perish from the face of a fly when God giveth commission.
3. The events of this plague do now follow,
1. A partial yeelding of Pharaoh. Ver. 25.29.
2. A cessation of the plague by Moses. Ver. 30.31.
3. A further hardning of Pharaoh. Ver. 32.
1. as to Pharaohs partial yeelding we have recorded two steps of it here by Moses.
1. He yeeld's them liberty of conscience to serve their God in the land, against which Moses excepteth.
1. His proposal, wherein occurre these particulars,
1. His call for Moses and Aaron, And Pharaoh called for Moses and Aaron. Ver 25.— He called Moses and Aaron, Sept. Onk. and the rest the same. Here,
1. The connection knits this close to the execution, when Pharaoh feel's the sting of the flies, immediatly he calls out.
2. The matter here connected which consists,
1. In his accession for Moses and Aaron, he calleth earnestly for them.
2. In his permission of them to serve God, And he said go ye, sacrifice to your God in the land. Readings agree. Here note,
1. Their liberty yeelded, go sacrifice to your God, here he gives liberty of conscience.
2. Their limitation prescribed, as to the place. Do it in the land of Egypt. Ver. 25.Ver. 25.
2. The answear of Moses to him, which is,
1. By urging the irregularity of such service,Ver. 26. And Moses said it is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God. — It is not possible so to be done. Sept. Abomination. — We cannot do so. Sam. and Ar. same. — We shall slay the creature which the Egyptians worship, &c. Onk. Herein,
1. The iniquity of that license is urged, it is not right, or meet, or just, nay not possible for us, we cannot rightly do so.
2. The reason of that reply we shall sacrifice the abomination of the Egyptians.
1. Actively taken i… notes the abomination of the Egyptians unto God; their rites.
2. Passively, that which is abominable to the Egyptians, we shall offer to Jehovah, as oxen and sheep, &c. Now either of these it is not meet for us to do; we cannot do it; both manner and matter of sacrifice is here meant.
2. By urging the danger of doing this in the land.Ver. 26. So shall we not sacrifice the abomination of the Egyptians before their eies and will they not stone us? Sam. Onk. Ar. same. — We shall be stoned. Sept. — They will stone us. Syr. and Vulg. Herein.
foreign1. The term of demonstration holds out the danger.
2. This act granted, is supposed, if we shall sacrifice so in the land.
3. The danger feared, will they not stone us? They will surely stone us and we shall expose ourselves to this danger. Ver 26.
3. By giving a peremptory resolution, We will go three dayes journy into the wildernes and sacrifice to Jehovah our God as he shall say unto us, or hath said unto us. All readings are to the same purpose.
1. The resolution of Moses is twofold.
1. As to their place and motion, We will go, &c.
2. As to the work, we will sacrifice there &c.
2. The reason of it is Gods word and prescription for his work, which he had given already, and which further he should give unto them. Ver. 27.Ver. 27.
Ver. 28.2. He yeelds them liberty of their persons with some limitations also, wherein note,
1, His grant And Pharaoh said I will send you away and ye shall sacrifice to Jehovah your God in the wildernes. Readings agree.
1. The form connecting knits this grant to the resolution of Moses, while Pharaoh was under this plague; he had thought to satisfy God to let Israel worship him with pollution in his land, but when he seeth that will not serve, and the plague lieth hard on him, he yeeldeth further to Moses.
2. The matter connected, his concession.
1. Their dismission promised.
2. Their work indulged, ye shall sacrifice.
3. The place also allowed which was required, even the wildernes.
4. The limitation of this grant. OnelyOnly or yet ye shall not remoove farre in your going, Ver. 28.i. e. ye shall not remoove very farre away. — Ye shall not farre extend in going. Sept. Readings do most agree. That they must not go farre in the wildernes; he would still hold them within his reach.
2. His request. Intreat ye for me. Readings agree. — To the Lord. Sept. Herein he declares himself overcome, and therefore, under the plague, intreats intercession from Moses unto God for him; All was to take away the plague, but not his sin. Ver. 28.Ver. 28.
3. The reply of Moses unto this grant of his,
1. By way of promise.Ver. 29. And Moses said behold I go out from thee, and I will intreat Iehovah, and the mixed swarm shall depart from Pharaoh, from his servants and from his people to morrow. Readings differ not, but as before about the word swarm, &c.
1. The undertaker here is Moses, so warranted by God.
2. The undertaking for Pharaoh by promise, which is,
1. His egresse, behold I go forth from thee. See I am ready to dispatch your desire.
2. His intercession promised, I will intreat Iehovah by prayer for thee.
3. His successe, The mixt swarm shall depart from Pharaoh, &c. to morrow.
1. The remedy assured, They shall depart.
2. The time stated. To morrow.
Quest. How could Moses set that time?
Answ. 1. Not vainly from his own Spirit. 2. But by a clear and full discovery of Gods mind to hear and answear him
2. By way of caution unto Pharaoh. But or onelyonly let not Pharaoh adde to deceive in not sending away the people to sacrifice to Iehovah. — Do not adde to deceive, &c. Sept. — To lye any more. Onk. — Repeat his mocking. Ar. do not thou further deceive, &c. Vulg. Sam. and Syr. as Hebr.
1. The solemnity or seriousnes of this item, but, yet onelyonly, a term admonishing.
2. The matter of the item, against deceiving, lying, and mocking God, about the dismission of his people; this was given before the plague was remooved. Thus farre is declared the first event, which was Pharaohs concession with the accessories to it. Ver. 29.Ver. 29.
Learn we hence.
D. 1. Incumbent destruction upon the wicked from God, makes them hastily call to Gods servants for help.
D. 2. Wicked wretches yeelding to God under his plagues are loath to give him all his desire.
D. 3. Persecutors in allowing liberty of Conscience to Gods Church, tye it to some defilements, as Pharaoh Israel to Egyptian pollution. Ver. 25.
D. 4. It is iniquity to act Gods worship in place or manner inconsistent with Gods will.
D. 5. Gods worship must not savour of the abomination of Idolators.
D. 6. Idolators abominat the true worship of God.
D. 7. Idolators do not onelyonly abhorre Gods true worship, but persecute it unto death.
D. 8. Iustly do Gods servants refuse to expose Gods worship to such scorn and cruelty of men. Ver. 26.
D. 9. It becomes Gods ministers to be resolute for Gods worship after Gods mind.
D. 10. Gods Word and command is the onelyonly rule of worship to be observed, not the will of powers on earth. Ver. 27.
D. 11. Will they nill they God will make persecutors yeeld to his demands for worship.
D. 12. In Gods over-powering plagues, yet the wicked would limit him in his demands.
D. 13. Persecutors would not have the Church farre out of their power.
D. 14. Plagues make the wicked beg the praiers of Gods servants whom they do oppresse.
D. 15. Remooval of plagues and not of sins is the desire of the wicked. Ver. 28.
D. 16. Gods servants are ready to help the persecutors in their misery.
D. 17. Intercessions and praiers do the righteous make to remoove plagues from the wicked.
D. 18. Gods gracious ones do not seek the face of God in vain for remooving plagues from sinners, when ever God promiseth it.
D. 19. Gods faithfull ministers do not onelyonly pray for the wicked, but give items to them against sin.
D. 20. Where praiers are heard, items against sin must be observed. Ver. 29.
2. The next event is the cessation of the plague upon the intercession of Moses. Ver. 30:31. Here,
1. The work of Moses.Ver. 30. And Moses went out from Pharaoh and praied to Iehovah or intreated Iehovah. Readings are to the same purpose, onelyonly some read God, some Lord, some Iehovah. Here onelyonly are recorded,
1. The dispatch of Moses to perform his word, He went out.
2. The work performed, He intreated the Lord, doubtles in faith and with efficacy.
2. The answear of God, And Iehovah did according to the word of Moses, and he remooved the swarm from Pharaoh, from his servants and from his people; there remained not one. Readings agree, but onelyonly about the word Swarms, the summe of Gods answear is the removal of the plague expressed,
1. Generally, God did according to the word of Moses.
1. The word of promise which he made from God.
2. The word of prayer which he made to God,
2. Specially, wherein are enumerated,
1. Help to Pharaoh.
2. To his servants.
3. To his people.
3. Totally, the cure is expressed, there was not afly left at that time in Egypt of all these swarms which were upon them. Ver. 31.Ver. 31.
Whence we note.
D. 1. Gods servants do not onelyonly promise but perform to the worst of men.
D. 2. Gods gracious ones are mighty intercessors to God for sinners. Ver. 30.
D. 3. God failes not to do according to what his servants speak from him, and to him.
D. 4. God remooves swarms of judgments when is servants pray to him.
D. 5. Princes and people are healed as well as plagued together.
D. 6. Wonderful healing God giveth, as wonderful vengeance, according to the word of his Prophets, not a fly left of all these swa…ms. Ver. 31.
3. The last event is Pharaohs four-fold hardning. And Pharaoh made his heart heavy at this turn also and he sent not away the people. Readings agree, onelyonly some read hardned, some made heavy, which are to the same.
1. The term of connection knits this to Gods healing.
2. The matter connected is,
1. His hardning, where,
1. The agent, Pharaoh.
2. The act, made heavy.
3. The object, his heart.
4. The season, this time or turn also which was the fourth plague remooved.
2. His rebellion… He sent not the people away as he had promised; but did keep them captive.
Learn we.
D. 1. Fourfold plagues occasion four fold hardning on the wicked.
D. 2. The wicked harden themselves at all times.
D. 3. Rebellion against God in his people is the perpetual consequent of heart hardning. Ver. 32.Ver. 32.