An Exposition of Genesis, Exodus · Chapter 10
PPP. The 55 Section Hebr. CHAP. X.
In this Moses continueth the history of Gods proceeding in his plagues with Egypt. And we have two more here related, which divide this Chapter into two heads.
1. The history of the 8th plague in darknes. Ver. 21.29.
2. The history of the 9th plague in darknes. Ver. 21.29.
In the first we have these particulars considerable,
1. Gods word for warning. Ver. 1.11.
2. Gods word for execution. V. 12.15.
3. The events of this plague. V. 16.20.
In the former these particulars occurre in special.
1. Gods charge unto Moses. Ver. 1.2.
2. The addresse of Moses and Aaron to Pharaoh. Ver. 3.6.
3. The fruit of this addresse. Ver. 7.11.
1. In that which is Gods charge unto Moses note,
1. His command for entrance unto him, And Iehovah said unto Moses, Ver. 1.go in unto Pharaoh. Readings agree, onelyonly here observe,
1. The connection of a new command unto Pharaohs former rebellion, and or then, immediatly upon his treacherous dealing, God will not let Moses sit still, but dispatcheth him again with an 8th message.
2. The matter connected, which is a charge to go in unto Pharaoh for discovering further his mind, although Pharaoh did not send for him. Go in unto him. Pursue the tyran.
2. The reason of this command, in what followeth,Ve…. 1. For I have made heavy his heart, and the heart of his servants that I may set these my signes in the midst of him. — Yet, or hereafter my signes may come upon them, Sept. — That I may set these my signes in the midst of them. Onk. — Send upon them. Ar. — That I might do these my signes among them. Syr. — These signes in him. Vulg. Sam. as Hebr.
1. The term rational is considerable for, to this sense, go to him, because I have made heavy his heart, &c. Others read it, although I have made heavy his heart, &c.
2. The reason inferred, wherein are two things,
1. Gods judicial act now past, I have hardned or made heavy his heart, not by infusing such an evil, but by withholdring his work of grace, and giving him up to be hardned by Satan. Herein,
1. The agent, God.
2. The object, the hearts of Pharaoh and his servants, his neerest retinew.
3. The act making heavy, or dull to hear, which is rightly paraphrased by hardning.
2. The end of this judicial act, 1. On Pharaoh. That I may set these my signes in the midst of him or of them, as most read. Wherein,
1. The work aimed at is signes, or wonders.
2. The posture of them, and that is Gods setting them fast.
3. The place of their fixing, in the midst or inwards of him. So to the letter, and if so, these signes are set upon his heart to plague him. Our translatours read before him, others, in the midst of them, or among them, that is, in their view and sense, as the plagues were general.
Quest. Why doth God send meanes to any that are hardned whose hearts are heavy?
Answ. 1. It is rendred by some, Although, and so it seemes more reasonable. Go to him though I have made his heart heavy. But this alters not the matter much. 2. It is therefore Gods mind herein to aggravat Pharaohs sin, go, for I have made his heart heavy and by thy comming he will take occasion to make it yet more hard, go therefore for I will set my wonders of judgment on his heart. ver. 1.
2. The next concern's Israel, And that thou maist declare in the ears of thy son, and of thy sons son, what things I have wrought in Egypt, and my signes which I have put among them, and that ye may know that I am Jehovah. — How much I have mockt the Egyptians. Sept. and Sam. — How hardly I have handled the Egyptians. Ar. — How often I have broken the Egyptians. Vulg. Onk. as Hebr. This end with respect to the Church carrieth in it these 2 branches.
1. A declaration to successive generations of Gods prodigious plagues on Egypt to sons and sons sons, &c.
2. An acknowledgment of him to be Jehovah alone, who make's all events to be according to his own pleasure. viz. Judgments on his enemies, and mercies on his people. Ps. 78.5.6.7. Ver. 2.Ver. 2.
Learn we.
D. 1. As Gods words are verified by sinners obstinacy, so his charge is renewed to stop their fury.
D. 2. God doth send his Ministers unto hardned souls so often as it seemes good to him.
D. 3. God doth send meanes somtimes to aggravate the sin of hardned Spirits.
D. 4. God somtimes hardens hearts of Kings and servants together.
D. 5. Gods end toward the wicked in hardning, is to make his judgments wonderful.
D. 6. Grievous plagues are they which are not onelyonly in sight, but in the very hearts of sinners. Ver. 1.
D. 7. Successive declaration of Gods plagues on the wicked is the main end of his executions.
D. 8. The acknowledgment of God to be Jehovah in his Church is the end of his wonderful plagues on their enemies. Ver. 2.
2. The obedience of Moses and Aaron to Gods charge for going in unto Pharaoh now followeth, wherein are these particulars observable.
1. Their ingresse into his presence, And Moses and Aaron came in unto Pharaoh. Ver. 3.Readings agreee, only the Samarit. reads this verse also as a part of Gods charge to Moses; but the Hebr. determins it to be his act and Aarons, there is nothing of difficulty here, the dispatch of Gods charge by Moses and Aaron is the onelyonly thing here observable. They delay not to do Gods commandement.
2. Their message which they deliver unto him from God consists of several heads.
1. Of expostulation with him in Gods name, And they said unto him, Ver. 3.thus saith Iehovah the God of the Hebrewes, how long refusest thou to humble thy self, or be humbled before me? — Wilt thou not fear me? Sept. — The God of the Jewes. Onkel. — To obey. Ar. — Wilt thou not be subject? Vulg. Sam. as Hebr.
1. Their authority urged is the same Jehovah the God of the Hebrewes, as before.
2. Their first word from him, is by sharpe expostulation to convince him of
1. Delay, how long?
2. Of denial to stoop or yeeld to Gods command, and be humbled for his sin.
3. Of impudence in denying this to Jehovah, wilt thou not fear me? Such is the sense of this expostulation.
2. The word of demand, Send away my people and let them serve me, or that they may serve me, Sept. Onk. Sam. to the same. — That they may worship. Ar. Syr. — Sacrifice. Vulg. This demand is now made again before the 8th plague.
1. The word is from God, challenging the dismission of his own people.
2. The end of it, that they may serve God. Of these mention hath bin before. Ver. 3.Ver. 3.
3. The word of threatning followeth if Pharaoh yeeld not Gods demand, where two things are to be noted.
1. The evil or plague itself threatned, For if thou refuse to send away my people, behold I bring to morrow the locust into thy coast, or upon thy borders. Readings agree. Here,
1. The sin suggested, a continued denial to dismisse Gods people, though demanded.
2. The demonstration of the plague threatned, Behold I am bringing to morrow the locust into thy coast. Herein occurre,
1. The term demonstrating, Behold, look to it.
2. The immediat act, I am bringing now.
3. The evil itself, The locust, the grassehopper some make it, it comes from a word that notes multitude, and the 70 read foreign and they are noted to go forth in heaps or bands. Pro. 30.27. Wisd. 16.9. Their condition and mischief followeth.
4. The time stated. To morrow will I do this thing. — About this hour to morrow. Sep. Ver. 4.Ver. 4.
2. The consequents of this plague threatned are 3.
1. The very darkning of the earth with them,Ver. 5. And they shall cover the eye of the earth and, one shall not be able to see the earth. foreign — Thou shalt not be able to see earth, 70. — That the sun-beames shall not come to the earth. Onkel. Sam. Ar. Syr. Vulg. much to the Hebr. This was a sad event, that not so much as an inch of ground should be visible, by reason of the multitude of locusts covering it. Nay as the Cald. the sun-beams should not pierce thorough them unto it. A dismal plague.
2. The devouring of every green thing that was left. And they shall eat the residue of that which escaped which remaineth unto you from the hail, & shall eat every tree which groweth for you out of the field. Readings are to the same sense. Some words onelyonly varied. Grammatical difference is little but in the preposition belonging to the last word foreign which vatab▪ makes to be from ב. From, for in the field, but the sense is good either way. Here note.
1. The worke of these locusts devouring.
2. The object devoured set out.
1. It is the residue left from the hail, that is of herbs and grasse.
2. Every tree which grew in the field; some say that they eat the very body of the trees, but all agree that they eat all that was green, leaves and rind and so destroed all the trees of the field. Ver. 5.Ver. 5.
3. The mischief done to men in their houses.Ver. 3. And they shall fill thy houses and the houses of all thy servants, and the houses of all Egyptians; which thy fathers & thy fathers fathers have not seen from their day of being upon the ground unto this day. Onk. Sam. Vulg. same. Sep. Ar. Syr. Thy houses shall be filled foreign 70. Fathers fathers. Here note,
1. The oppressours, locusts, huge, hideous creatures, worse than an host of armed men; that could not be resisted.
2. The act of annoiance, they filled all places, and fell upon men and bit and slew them, all these pernicious effects are aggravated from that word They filled, that is abundantly they thus annoied and killed.
3. The object, houses of three degrees.
1. The kings houses.
2. The nobles houses which were his nearest servants.
3. The houses of all the Egyptians, which are not meant of the fabricks of building, but of all that dwelt in those houses, families and housholds.
4. The unparalleld adjunct, such a plague of locusts, that neither fathers nor the grand-fathers to many generations had ever seen from their day of being.
3. The egresse of them after this message done, And he turned himself or his face and went out from Pharaoh. Onk. Ar. Vulg. same. — Moses turning away, 70. — They returning back, &c. Syr. The Samaritan repeats all foregoing and then reads, Afterward he returned, &c. The whole carriage casteth disrespect on Pharaoh.
1. Not to look upon him.
2. To fling out from him, and leave him to think upon this message sent him, God in all this carriage of Moses and Aaron casteth contempt on a proud persecutor, as leaving him to feel what he would not believe. Ver. 6.Ver. 6.
And by it teacheth us.
D. 1. Gods true servants make no delay in keeping his commandements. Psalm. 119.6.
D. 2. Gods instruments vouch his name in their message which the wicked make a reproach.
D. 3. God by his ministers expostulats bitterly with stubborn sinners for their delay of humbling themselves under judgment.
D. 4. God will never leave demanding his Church from the wicked world till it be freed. Ver. 3.
D. 5. God foreseeth and supposeth some wicked oppressours will not yeeld to his demands.
D. 6. VponUpon such fore sight God threatens his eightfold plague, at his morrow time and fails not. V. 4.
D. 7. The plague of locusts is very grievous in burdening the earth, devouring the fruit, and destroying houses at Gods word. V. 5.6.
D. 8. The latter ages for their wickednes may see those plagues, which their fore fathers never saw.
D. 9. God orders his servants when they have done his message, to turn from sinners who hear not.
D. 10. God casts contempt upon wicked powers, when he turn's the face of his servants from them. Ver. 6.
3. In this word of warning we have to note the fruit and issue of it. Ver. 7.8.9.10.11. Wherein,
1. The resentment which Pharaohs servants have of it. Ver. 7.
2. The recalling of Moses and Aaron unto Pharaoh with his quere to them. V. 8.
3. The reply of Moses unto his question. Ver. 9.
4. Pharaohs answear and discharge of them. Ver. 10.11.
In the first which is the resentment of Pharaohs servants, we have to observe these particulars,
1. Their serious application unto Pharaoh by way of question,Ver. 7. And the servants of Pharaoh said unto him, how long shall this man be for a snare unto us? Sam. same. Ar. — Moses. — This thing be a scandall. Sept. Onk. Ar. Syr. Vulg.
1. The term connecting knits this to the word of warning very closely, there was a present impression doubtles, which the word of threatning made.
2. The subjects affected, and applying themselves were Pharaohs servants, his nobles, his captains, or chistains, or some of them as Arab. reads.
3. The object of their application, Pharaoh hardned beyond sense, he was not touch't at all with the word of threatning.
4. The application made, was by speech to him, as is presumed after they had heard the threatning of Moses then they said, How long shall this man be for a snare unto us, wherein they suppose him the cause of all their evil.
1. That he had bin a snare to destroy them in great part already; as a snare to birds.
2. They complain that he had bin so too long.
3. They imply a desire that he might be so no longer, they having suffered so much by him, and now he had threatned the speeding of another snare to greater destruction. A snare is but an instrument to destroy. Ps. 11.6.
2. By way of petition or request, Send away the men that they may serve Iehovah their God, Sept. Onk. Sam. same.Ver. 7. — That they may worship the most high. — Ar. Syr. — That they may sacrifice, &c.
1. Their petition is for dismission of Israel, being so much plagued for holding them.
2. Their end is, that they might have liberty of conscience to worship God as he required them.
3. By timely caution against future ruine, Wilt thou not as yet know that Egypt is destroyed? Sept. same. — Or doest thou not know yet? &c. Syr. Sam. — Doest thou not see? &c. Vulg. — Before we see Egypt overthrown. Ara. Wilt thou not know before Egypt perish? Wherein they suggest,
1. That Egypt in great part was destroyed already.
2. That further ruin was at hand on the morrow.
3. The stupidity of Pharaoh that he would not yet take notice of it; nor know Gods hand; this they speake out of a slavish fear of further plagues threatned, not out of any true respect to God, or love to Israel, as may appear in their carriage.
We observe.
D. 1. Threatning from God may touch hearts of servants and not of rulers.
D. 2. God useth Kings own servants to moove them, when his ministers can avail nothing.
D. 3. Fear of plagues may moove wicked ones to yeeld, where the feare of God is not.
D. 4. It is usual for wicked men to charge Gods servants to be snares, when their sins make them.
D. 5. When God makes his servants Ministers of wrath, the wicked are willing to be rid of them.
D. 6. Idolatrous persecutours may tolerate Gods Church to serve him, when vengeance forceth them.
D. 7. Experience of destruction past, and fear of more to come, may cause enemies to moove for the Churches liberty.
D. 8. Persecuting powers are apt to be stupid and willingly ignorant of such destructions. Ver. 7.
In the second which is the recal of Moses, &c. note,
1. Their reduction, And Moses was brought back and Aaron unto Pharaoh. Ver. 8.Onk. Ar. same. — And they brought back or turned back, Sept. Sam. — And they called back Moses. Syr. Vulg.
1. The connection notes a prevailing of their motion.
2. The parties bringing back, &c. were the servants of Pharaoh.
3. The parties reduced, Moses and Aaron.
4. The terme of reduction, Pharaoh.
Ver. 8.2. Pharaohs concession to them, Go serve Jehovah your God, Sept. Onk. Sam. the same. — Go worship, &c. Ar. Syr. go sacrifice. Vulg.
1. The authority gratifying is Pharaoh the King.
2. The grant itself, Go serve Jehovah your God. It was as much as was desired, if he had said no more,
3. Pharaohs capitulation upon this grant to Moses by way of jeere, Who & who are going or shall go? All readings concurre. This question bounds his grant as if he had said, I will let you go, but I mean not all of you, therefore tell me who, and who will ye have to go? A limiting denying quere to his grant. Ver. 8.Ver. 8.
Note we from it.
D. 1. VponUpon importunity of men, wicked powers may be mooved to recal and treat further with Gods ministers, when his own word is slighted by them.
D. 2. VponUpon carnal considerations powers may license the Church to serve its God.
D. 3. Such wicked powers bound their grants of liberty with provisoes destructive to Gods will. Ver. 8.
In the third which is the reply of Moses we may note,
1. His answear to the quere, And Moses said, Ver. 9.with our yong and with our old will we go, with our sons and with our daughters, with our flocks and with our herds will we go, or with our sheep and oxen. Readings agree. Herein we may note,
1. His faithfulnes unto God and his charge, he leaveth not out any whom he had in charge to deliver; so God commanded him to bring forth all, old and yong, son and daughter, sheep and oxen and all their substance.
2. His boldnes to Pharaoh, that he should keep no reserves of Israel, neither man nor beast, but all must go, for God had so commanded.
2. His reason of this resolution, For we have a feast to Iehovah. Readings agree in sense. OnelyOnly some read Feast, Sept. Some a solemnity. Onk. Some a holy-day. Syr. But the festival, as for Gods service is the ground, where yong and old, little and great, who were in covenant with God, were to appear, and for materials, their flocks and substance must go with them, Gods worship was their festival.
And teacheth us.
D. 1. Captious questions from wicked are answeared with plain answears by Gods servants.
D. 2. Faithfulnes to God, will not suffer his servants to hide his mind to the wicked.
D. 3. Gods instruments have incouragement from him to deliver his demands to greatest powers.
D. 4. Little ones as well as great must be carried along with the Church of God to their rest.
D. 5. The Churches portion in this life as to outward estate God is pleased to have free as well as themselves, that they may comfortably serve him there-with.
D. 6. The Churches work after redemption is to serve Jehovah, or keep a feast to him. Ver. 9.Ver, 9.
In the 4th which is Pharaohs peremptory answear.
1. A scornful reflection upon Jehovah and Moses for this demand of all to go. So we may read.Ver. 10. So shall Iehovah be with you as I shall send you away and your little ones. Sept. Sam. Ar. the s…me. — Let the word of the Lord be your help, &c. Onk. various conceits have made these words difficult.
1. Some read it literally and plainly as a wish, that Jehovah would be with them, even as he would dismisse them, that is, not at all.
2. Others figuratively or ironically, which is most proper here; to this sense, shall I send away you and your little ones? Jehovah shall be with you to do it, before I send you and them away, which doth sute with what followes of his threatning and denial, best of all. See if your God can bring about that, it is an abrupt speech comming from an angry soul, and carrieth indignation in it toward God and his people.
2. An upbraiding threat, See, for evil is before your faces. Wickednes Sept. — The evil which you think to do stands against your faces. Onk. — Evil against your faces. Samar. — Least evil meet your faces. Syr. — Lo I see evil before your faces. Ar. — Who doubts but that you mind the worst. Vulg.
Two senses are made of this word evil.
1. Evill of, sin which he chargeth on them and upbraids them withall, that they meant to steal away with their little ones, and so deny allegiance.
2. Evill of judgement, as of some plague to meet them in their way, for this contrivement to take away their little ones and flocks, so it is by way of threatning to them, both may stand. Ver. 10.Ver. 10.
3. A denial of the demand of Moses, Not so, go ye men and serve Jehovah, for this you did seek. Most readings agree. — Ye seek idlenes. Syr. Where note,
1. An absolute denial, Not so, your little ones shall not go, they shall be pledges behind.
2. A false ground suggested, that this was the onelyonly thing at first demanded, which was false, for God required all his people.
4. A driving them away with this answear, And he drove them out from the face of Pharaoh. Onk. Ar. same. — They cast them, or led them out. Sept. Syr. Or they were cast out. Vulg. Here is course usage as well as bad answear to Gods command.
1. The agent, likely some of Pharaohs servants.
2. The patient, Moses and Aaron, who were recalled.
3. The term from whence, from Pharaohs face. And that with indignation as those that had offended in delivering Gods will to him.
Learn we.
D. 1. Proud persecutors terrified with judgements though they yeeld a little to God, yet scorn to give him his terms; let Jehovah be with you to help you as he can, otherwise than as I will dismisse you.
D. 2. It is the policy and cruelty of persecutors to keep in thraldom the little ones of the Church.
D. 3. Wicked Powers charge sin to Gods servants upon their demands from him. Ye intend evil.
D. 4. Persecuting powers threaten the Church with evill, as God threatens them.
D. 5. What ever persecuting powers seem to yeeld to the Church, they resolve it shall not be so, as God would have it.
D. 6. Persecuting powers will tell God who shall serve him and allow no more.
D. 7. Vnjust powers care not to falsify Gods demands to take occasion against his people.
D. 8. Gods servants are driven out with contempt from powers when they serve not their turn. Ver. 11.Ver. 11.
2. The next particular in the first head of this Chapter is Gods word for execution, & the effect thereupon. Ver. 12.13.14.15. Wherein we have to note,
1. The word to Moses for giving the signe. Ver. 12.Ver. 12.
1. The Authority is declared, And Iehovah said to Moses. Readings agree. OnelyOnly observe,
1. The immediat connection of this word to the driving out of Moses, God presently giveth it forth to Moses, he followe's Pharaoh close.
2. The Authority is Jehovahs word, who doth his pleasure and cannot be resisted.
2. The sign is commanded,Ver. 12. stretch forth thy hand over the land of Egypt for the locust. Sam. Ar. Syr. Vulg. to the same. — Let the locust come. 70. — That it may come. Onk.
1. The wotk injoyned was but to give the sign, to stretch forth his hand over the land of Egypt, that is to put forth hand with rod, in the place where he was, which signally reached all Egypt.
2. The end of this signal was to bring the plague of locusts, which is singularly expressed, for the plural, for the locust is here taken for a noen of multitude; the word notes so much.
3. The event expressed,Ver: 12. And they shall come up over the land of Egypt, and shall eat every herb of the land, all which the hail hath left. Readings agree; onelyonly some adde, fruit of the trees, and all things els. Sept. Onk. Herein is Gods promise that the thing threatned shall follow the signe; and it shall not be empty.
1. The locusts shall come.
2. They shall devoure all green things left, besides the annoyance and mischief done to men. Ver. 12.
Which informeth us.
D. 1. When persecutors drive out Gods servants, he hastens determined plagues on them.
D. 2. The hand of man, stretched out at Gods word for plagues is a terrible signe to his enemies.
D. 3. The plague signified shall come by Gods word to verify the signe given.
D. 4. The plague comming shall do full execution upon Gods enemies, and creatures for their sakes.
D. 5. God can make a latter plague finish, that which a …ormer plague onelyonly began to destroy. V. 12.
2. The obedience of Moses: whereabout note,
Ver. 13.1. The act of Moses, And Moses stretched out his rod over the land of Egypt: all readings agree, onelyonly the 70. He stretched out his rod to Heaven which was over the land of Egypt, though acted but in one place, where Moses stood. No difficulty is here. The ready and exact obedience of Moses onelyonly is herein observable.
2. The act of God assisting Moses is obvious, whereabout also we may observe,
1. The production of the cause of this plague,Ver. 13. And Jehovah brought an Eastwind upon the land all that day, and all that night, Onk. same. — A Southvvind, Sept. — That burning wind, Syr. vulg. In which,
1. The first cause is Jehovah.
foreign2. The second, the Eastwind, which is said upon this occasion to be hot; therefore some read the Southwind.
3. The continuance, all that day, and all that night before the morrow.
foreign4. The act, he brought, the word is he lead and ruled as a Captain.
2. The production of the effect by this second cause,Ver. 13. It was morning, and the Eastwind brought up the locust, Onk. Sam. same, — South, &c. Syr. Arab. — The burning rushing wind lifted up the locusts, Syr. Vulg. Not to discourse curiously about the wind, it is certain, that it was such, as was fully disposed to bring forth these effects. Secondary causes so God useth to produce his plagues, though supernatural, on his enemies.
3. The evil of this effect, of the locusts produced.
1. In the extent,Ver. 14. And the locust ascended over all the land of Egypt, and rested in every border of Egypt. Readings differ not much. — They rested, so Hebr. & Sept. — They remained, Arab. — Stayed, Syr. Sat down in the coasts of Egypt, Vulg. Here note,
1. The space possessed, all that land and coasts of Egypt.
2. The possession of these locusts.
1. By ascending or coming upon the land.
2. By resting in it as the quiet habitation.
2. In the description of their natures Very grievous was it, before it, there was not such a locust as it, and after it there shall not be such. Readings alter not the sense though they have various expressions. Some read, very many, very great, innumerable; such locusts they were unparalleld in that present & future ages. Some adde that clause, very grievous, to their sitting or resting on the land; but it is distinctly read, no difference will be about this. OnelyOnly note,
1. They were a very grievous plague.
2. That they were unparallel'd, Ver. 14.Ver. 14.
3. In the darkning of the very land,Ver. 15. And it covered the eye of the whole land, and the land was darkned. — Land was corrupted, The sun-beams could not pierce, Onk. Sam. Syr. Ar. as Hebr. Here are recorded,
1. Their covering the land all over, that not the sun-beam could pierce to it.
2. Their darkning of the Land, that it became black with them. This was an heavy plague.
4. In the devouring of the land by them, And it devoured every herb of the land, Ver. 15.and all the fruit of the tree, which the haile had left, and there remained no greenes in the tree, and in the herb of the field through all the Land of Egypt, Readings most agree. — And there remained not a lease on the tree, nor an herb in the field, &c. Syr. — Apples, Vulg.
1. Here is a totall destruction of all the fruit of the earth, none was left.
2. A killing of the very plants, for nothing green was remaining. This was the 8th plague,
And teacheth us.
D. 1. At Gods command of signals to denote his word, his Servants must use them.
D. 2. Gods true Ministers shew readines and exactnes in giving forth signes commanded by him.
D. 3. The virtue of Gods signalls is larger then the sign itself exhibited; Over all the land is the plague to be.
D. 4. God himself works, that which signes do but signify unto us.
D. 5. God creat's second causes to produce his heavy judgements on sinners.
D. 6. The second causes are continued by God until the effect of evil be produced.
D. 7. At Gods set time his plagues do come and are not delayed. V. 13.
D. 8. Locust-plagues as well as others, extend themselves, and rest where God will have them.
D. 9. Incomparable vermin God can create to plague persecutors of his Israel. Ver. 14.
D. 10. Locust-plagues & the like cover over and transform the face of the earth at Gods word.
D. 11. Devouring and killing plagues to creatures, God sends upon bloody persecutors. Ver. 15.
3. The last head in the history of the 8th plague containeth the events after execution, which are 3.
1. Pharaohs partial yeelding upon this execution of the locusts, which is expressed,
1. By his accession of Moses. And Pharaoh hastened to call for Moses and Aaron, All readings agree.Ver. 16. Here we may note,
1. The connection of this hast to the execution of vengeance, present terrors puts him upon present hast to have them remooved.
2. The act connected. He hasted to send for Moses, he drove them away in haste but erewhile, and now in as great haste he calls for them, he feels their threatnings true; hasty judgments work in him hasty passions.
Ver. 16.2. By his confession. And he said, I have sinned against Jehovah your God and against you. All readings agree. Where see the shape of an hypocrit.
1. Here is a second confession of his sin, as Ch. 9.17.
2. The confession is inlarged, that their sin was not onelyonly against God, but against Moses and Israel.
3. By his request and supplication, And now take away, or forgive, I pray thee, my sin onelyonly this once, and pray to Jehovah your God that he remoove from me this death onelyonly Forgive, is singular, pray ye is plural. Onkel. same. Sept. Sam. Ar. Syr. Vulg. read all plural.
Take up or away, tolerate ye. Ar. — Forgive; so all the rest; here are two p…titions made to them,
1. That they would pardon him for his denial and cruel dealings, and that but this one time more, and then he would never do so again, this is understood.
2. That they would pray Jehovah to remoove this plague, which he calleth, this death onelyonly. As if he had said, let God give me my life but this time onelyonly, and I shal beg no more; pittiful was his intreaty now, but all hypocritical, intending onelyonly his self-preservation. He makes no promise here expressely of sending Israel away hereupon, but it is all implied.
We learn from it.
D. 1. Gods hasty judgments may work hasty passions in sinners, though no repentance.
D. 2. Vengeance may make persecutors call in Gods servants for help as hastily as they drove them out.
D. 3. Double confession of sin may Hypocrits make under plagues, yet not in truth.
D. 4. Proud persecutors may be forced to confesse their guilt against men as well as against God. V. 16.
D. 5. Hypocritical oppressors may desire forgivenes of Gods people under plagues, as if they would sin no more.
D. 6. Wicked persecutors under judgment are earnest with Gods Servants to intercede earnestly for them.
D. 7. It is onelyonly death which wicked sinners deprecate.
D. 8. Hypocrits pretend upon deliverance from death, as if they would sin no more, or desire no more mercy. Ver. 17.Ver. 17.
2. The next event is the concession of Moses to his desire, where we have to note,
1. His egresse,Ver. 18. And he went out from Pharaoh. All readings agree in the main. — They went out. Ar. He leaveth him as not to be prayed with, but goeth out to pray for him unto God.
2. His answear to Pharaohs request, And he intreated Jehovah, All readings to the same. — They prayed. Ar. Moses doubtles in the power os Gods Spirit mightily called on God to take of this plague also. Ver. 18.
3. The issue of prayer followeth, And Iehovah turned a very strong sea-wind, and took away the locust, and fastned it in the red sea, there remain…d not one locust in all the coast of Egypt. All readings agree. — A westwind. Onk. and others. Opposit to the wind that brought them, pitched them, cast them, &c. In this effect of prayer note,
1. God create's the second cause. He turned the points of the wind from east to west, and makes it very mighty or vehement to do the worke.
2. God produceth the effect, he took away the locusts and fastned them in the red sea called Suph in Hebr. from sedg growing by the banks of it. By the Greeck. Act. 7.36. it is read, foreign. There God pitched them and fastned them as any thing with a nail, not to be mooved; in which sea afterward Pharaoh perished.
3. The evidence miraculous of this effect; there was not left one locust in all the coasts of Egypt. This is all miraculous. Ver. 19.Ver. 19.
And instructs us, that,
D. 1. By Gods leave his Prophets may yeeld to the desires of the enemies, and go about to perform them.
D. 2. VnderUnder the same grace they deprecat mightily vengeance from the wicked. Ver. 18.
D. 3. Jehovah hear's the prayer of his and yeelds to spare the wicked somtimes. Ps. 30.4.
D. 4. The winds are in Gods fists to turn them.
D. 5. God can make winds take away plagues as well as bring them.
D. 6. Miraculous is Gods healing, as well as plaguing, at the desires of his servants. Ver. 19.
3. The last event is the 8th time of hardning Pharaohs heart, And Jehovah made strong the heart of Pharaoh, and he sent not away the sons of Israel. All readings agree. Herein are related by Moses two things.
1. An act of judgment from God on Pharaohs heart annexed to the answear of mercy given in unto the prayer of Moses for him; the locusts are gone, and his heart is hardned, this judicial act of God followeth Pharaohs 8th obduration of himself under all these plagues.
2. A further act of sin from Pharaoh. He sent not away the children of Israel. Though he desired onelyonly to be tried this one time, yet the plague being over, he returned to his former oppression of Gods people, and would not dismisse them.
Which Learn's us.
D. 1. Judgment of remooving and heart hardning from God may be coupled together in the wicked.
D. 2. God justly hardens sinners so often as they harden themselves.
D. 3. Multiplyed hardning worketh multiplied rebellion against God, and oppression of his Church. Ver. 20.Ver. 20.
2. The next general head of this Chapter contains the history of the 9th plague upon Egypt even that of darknes, wherein note,
1. Gods word for execution. Ver. 21.Ver. 21.
2. The obedience of Moses in the execution. Ver. 22.23.
3. The events of this plague. Ver. 24.29.
1. The former is thus expressed to the letter, And Jehovah said to Moses, stretch out thy hand toward the heavens, and there shall be darknes over the land of Egypt, and one shall feel the darknes. Or that one may feel, &c. — Let there be darknes, palpable darknes, Sept. — even after the darknes of the night is gone. Onkel. Ar. — Darknes shall be felt. Sam. The darknes shall be darkned. Syr. — So thick that they may be felt. Vulg. Herein we have to note,
1. The authority commanding, Jehovah.
2. The subject injoined, Moses.
3. The word of command, to give the sign, stretch forth thy hand, as in some former plagues. Here God giveth Pharaoh no warning as somtimes he did.
4. The word of prediction annexed to the signe. Wherein,
1. The certainty of the event, And there shall be darknes,
2. The extent of it, over all the land of Egypt.
3. The greatnes of the evil. Even palpable darknes, such as may be felt.
Quest. Is not darknes peculiarly discernable by the eye, how then could it be felt by touching?
Answ. 1. Darknes, taken simply, as a privation of light, is only to be perceived by the eye; but 2. Herein it is not so barely to be considered, but as accompanied with thick mists or foggs, whose moisture and weight were tangible; therefore here needs no interpretation by hyperbole, as elswhere must be granted that the Spirit useth. 3. Another sense is suggested from the signification of the verb in the Caldee, to remoove, after the darknes of the night was gon; darknes should be insteed of day; but in the Hebr. the sense is to feel, and no difficulty is in the reading.
Note we.
D. 1. God falls upon sinners without warning where they deal falsly with him. Connection.
D. 2. The same signal God may command for several uses.
D. 3. Gods word determin's the end unto which all signals are appointed.
D. 4. Mens hand lifted up to heaven God may make use of to bring evils on the earth.
D. 5. It is Gods word to make a Kingdom the land of darknes.
D. 6. Palpable darknes is a judgment of Gods own making. Ver. 21.
2. The obediential act of Moses unto Gods command brings on the execution, wherein observe,
1. His act, And Moses stretched out his hand towards the heavens, Readings agree. Herein onelyonly doth Moses give the sign commanded.
2. The execution consequent, And there was, &c.
In the description whereof we may note,
1. The evil now put into being, And there was darknes, or obscure darknes. Onk. Darknes and blacknes. Syr. Darknes, blacknes and tempest. Sept. — Horrible darknes. Vulg. Where,
1. The nature of it is darknes which is a privation of light, the sweetest thing that man can injoy, it is pleasant to see the light. Eccles. Therefore darknes must be very tedious.
2. The adjunct of it is darknes of darknes, which is expressed by extremity of darknes, darknes that may be felt, it was darknes unparalleld, which is a paraphrase to set out the greatest misery. Jer. 13.16, &c.
3. The suddennesse of it, at the lifting up of the hand of Moses, God formed this darknes to fall upon his adversaries.
4. The event of this evil, Over all the land of Egypt. It did universally possesse the Egyptians houses and places where they were, not a corner had any light at all.
3. The duration of this plague; it was for three dayes that God continued this torment. Readings all agree. Neither is any difficulty in the letter. Ver. 22.Ver. 22.
4. The sad effect of this plague produced.
1. They saw not any man his brother. Ver. 23.Sept. Onk. Syr. Vulg. same. — One another. Sam. — A man his neighbour. Ar. This was a sad case, to be all in a house or room, and not one man see another.
2. Neither did they arise any one from that which was under him, for three dayes. Onk. Sam. Ar. Syr. Vulg. same. — Out of his bed. Sept. Hence it is evident that they were chains of darknes wherewith the Egyptians were bound to their places. And this was a very grievous plague to be fastned and bound up by darknes from mooving.
Quest. Had they no help by artificial light?
Answ. According to the letter of Scripture they had none, for then they might have seen and mooved from their places, but so they did not, therefore it is certain that the darknes by its moisture & thicknes did put out the candle and fire, that they could not be serviceable unto them.
3. The discrimination or distinction made in this execution is considerable so noted,Ver. 23. But to all the sons of Israel there was light in their habitations. Onk. Sam. Ar. Syr. same. — In all places where they were, Sept. — Where they dwelt Vulg In which note.
1. The discretive particle, makes difference between Egypt and Israel.
2. The Author of this difference is God, and so here implied.
3. The subject, the sons of Israel, whom God owned.
4. The marter of discrimination, light, contrary to Egyptian darknes, and all comforts of it, which the Egyptians wanted. Thus God shewed his prerogative over light and darknes, for his Church, and against his enemies.
Quest. Why did not Israel now escape when the Egyptians could not see them, and they had three dayes space?
Answ. 1. Gods time of deliverance was not come. 2. Pharaohs sin was not yet full. 3. Gods judgments were not yet compleat on Egypt. 4. God would not have them steal away, but go out with victory.
We observe here.
D. 1. Obedience to Gods signal commands must be given by his servants.
D. 2. Signal obedience by Gods Ministers is not in vain. God giveth the effect.
D. 3. Horrid darknes can God send upon souls darkned thorough sin.
D. 4. Egyptian darknes is Gods exemplary vengeance to the World.
D. 5. The place and duration of darknes are at Gods appointment. Ver. 22.
D. 6. Dismal darknes is that, which takes from men the use of sense, and motion.
D. 7. Chains of darknes can God make to hold fast sinners in prison.
D. 8. God executes his judgments on the World with discrimination to his people.
D. 9. Egypts darknes is Israels light. Ver. 23.
3. The events of this plague now follow,
1. The impression made upon Pharaoh, Ver. 24.Ver. 24.
2. The dissatisfaction of Moses, Ver. 25, 26.
3. The obduration of Pharaoh hereupon, Ver. 27, 28.
4. The last reply of Moses about this, Ver, 29.
In the first you may see what impression this plague made upon Pharaoh by these effects,
1. By his calling again for Moses, And Pharaoh called for Moses, all readings the same. Here,
1. The term of connection, and or then.
2. The act connected is to be observed. One question.
Quest. How could Pharaoh call for him, when no man stirred out of his place for three dayes, or when was this done?
Answ. To solve this doubt several men walk several wayes.
1, Some thinke that Pharaoh sent for him while the darknes was upon him, and this conjecture wants not a reason; for it is supposed if the plague had bin gone, he would not have called for him at all; therefore these grant an hyperbole in the darknes, to note it great, but not so but some meanes might be used to send for Moses.
2. Others think it to be done at the three dayes end, and that some light was restored, and then so soon as he could, he sent for Moses, fearing it might proove an everlasting darknes; this also hath its probability from the time of the plague, and its sad effects for three dayes, that there was no way to send to him before.
3. Between these it may be said, that however the Egyptians saw not one another; yet they might hear one another, and so meanes might be made for Moses to come who wanted no light to bring him. However the matter is not great. This is certain, that Moses was now called unto Pharaoh.
2. By his granting to him, And he sayd, go ye serve Jehovah, onelyonly your flocks, and your heards shall be staid, your family, or your little ones also shall go with you. Onk. Sam. Ar. Syr. Vulg. to the same, — Let your staffe run, &c. Sept.
1, His grant is for themselves and families, let the little ones, and all, go, & serve the Lord.
2. His limitation is upon their sheep and oxen, which were necessary materials for their feast, Ver. 24.Ver. 24.
Learn we hence.
D. 1. Frequent plagues may cause frequent applications of the wicked to Gods servants.
D. 2. Persecutors may upon Gods plagues give leave to the persons of Gods people to go free, and serve God.
D. 3. Hardned oppressors deny meanes of serving God, when they grant liberty to do it, Ver. 24.
In the second the dissatisfaction of Moses appeares.
1. In his demand with the end of it, And Moses said thou shalt give also into our hands sacrifices and burnt. offerings or ascentions. And we shall, or that we may do, or offer them to Jehovah our God. Sept. Sam. Syr. Ar. Onk. Vulg. to the same. — Holy sacrifices. Onk.
1. His demand from Pharaoh is, to have meanes of worship, as well as leave, which must be sheep and oxen, the matter of their sacrifices.
2. The end, that they may do to Jehovah their duties, and worship according to his will. Ver. 25.Ver. 25.
2. In his resolution with the reason of it. And our cattel also shall go with us, there shall not he left an hoof, for thereof shall we take to serve Iehovah our God, and we know not with what we shall serve him before we come thither. All readings to the same purpose,
1. His resolution is in two points,
1. That their flocks and heards shall go with them.
2. That not an hoof shall be left behind. Things are clear.
2. His reason is twofold,
1. The necessity of them for sacrifice to serve the Lord.
2. The present ignorance of what would suffice until they came to the place whereunto God called them. Therefore he was resolved to have all.
Observe we here.
D. 1. Gods instruments of redemption seek not onelyonly liberty of persons but of means to serve him.
D. 2. Due worship and true sacrifice to God are the scope of all Gods redeemed. Ver. 25.
D. 3. Gods Ministers must be resolute for all, and not bate a jot of what God requires. Not a hoof.
D. 4. All the exactions of Gods instruments must be aimed at Gods service truly.
D. 5. Gods servants know not themselves, but depend upon his discovery for what they must offer to him. Ver. 26.
In the third we have to note these particulars,
Ver. 27.1.. Gods spiritual vengeance upon Pharaoh this 9th time, And Iehovah made strong the heart of Pharaoh. Hardned or made strong and obstinat, all readings agree. Which is Gods judicial act as before, upon Pharaohs making himself obstinat.
2. The effects of this spirituall judgment, are two,
1. A denial to dismisse Israel, And he would not send them away. foreignReadings concurre. Here is a word would not, never used in this matter before, it note's he desired not, neither had any inclination to dismisse Israel, notwithstanding these 9 plagues past; it note's his wilful obstinacy. V. 27.
2. A threatning of Moses upon the close, And Pharaoh said unto him, get thee from me take heed to thy self, adde not to see my face; for in the day thou seest my face thou shalt dye. All readings agree in this, some read, Thou shalt be slain. Herein see the wretchednes of Pharaoh.
1. He forbids him his presence, Be gone, be gone.
2. He items him maliciously, Look to yourself.
3. He inhibits him any more to looke him in the face, Adde no more to see my face,
4. He threatens him bloodily, In the day thou seest me thou shalt dye; no mercy shall be shewn thee; see the desperate madnes of a man hardned unto perdition. Ver. 28.Ver. 28.
And observe.
D. 1. Gods discontenting demands from sinners by his servants, occasions them to harden themselves.
D. 2. God in justice giveth up to 9 times more hardnes where sinners resist his judgments.
D. 3. The more Persecutors are hardned, the more they oppresse Gods Church. Ver. 27.
D. 4. Desperat hardnes makes men command Gods Ministers from them, when they faithfully speake for God.
D. 5. Dogged items are the usual farewels of the wicked to Gods Servants.
D. 6. Expulsion from their presence & threats of death are the usage of hardned sinners against Gods faithful messengers. Ver. 28.
In the fourth is the last reply of Moses in part, but not in whole, for before he leaveth him he gives him notice of the tenth plague at hand, which would get victory over him, Chap. 11. But here he onelyonly complieth to his threats, yet in order to a further message which God gave him while he was standing there. We may note herein,
1. An ironical commendation of his speech, And Moses said, thou hast spoken well, or right, Onkel. Sam. to the same,Ver. 29. — So thou hast said, 70. It is well that thou saidst, &c. Ar. — Very well hast thou spoken, Syr. So let it be as thou hast spoken, Vulg▪ It is a sarcasm, or ironical scorn to him, it is very well said, agreed.
2. His bold resolution, I will not adde more to see thy face, All readings concurre.Ver. 29. In this God confirms by Moses the word of Pharaoh, as a Prophesy, for he would not, and did not see him any more, unless when perished in the sea. And thus the Apostle writes of him, that he feared not the wrath of the King, being so incouraged by faith in God.
And instructs us.
D. 1. VnderUnder Gods directions Gods Servants may scorn the taunts of persecutors.
D. 2. In justice God gives wicked men their desire somtimes, that his Servants shall not see them.
D. 3. Vndaunted courage doth God give by faith to his, against threats of proudest persecutors.
D. 4. It is a sad farewel when God in his Ministers refuseth to see the face of the wicked, Ver. 29.