An Exposition of Genesis, Exodus · Chapter 9
CHAP. IX.
In this chapter Moses proceedeth to the history of other judgments executed on Pharaoh, which are three more here contained, and these divide the chapter into three parts.
1. The history of the plague upon beasts. Ver. 1.7.
2. The history of the boil upon man and beast. Ver. 8.12.
3. The history of the plague of hail. Ver. 13.35.
In the first of these we have to observe,
1. The warning of the fifth plague. Ver. 1.5.
2. The execution of it. Ver. 6.
3. The events following. Ver. 7.
In the first of these we have to observe,
1. Gods demand by Moses from Pharaoh. And herein may be considered.
1. The commission,Ver. 1. And Iehovah said to Moses. All readings agree, Go into Pharaoh and speake to him. Here all is plain.
1. The power authorizing, Jehovah.
2. The subject authorized, Moses.
3. The commission, go in to Pharaoh and speak, &c.
2. The charge given to him again to make Gods demand of Israel from him, Thus saith Iehovah the God of the Hebrewes send away my p…ople that they may serve me. Not to the waters here, but where ever he was. Readings are to the same purpose. — God of the Jewes. Onk. — And they shall worship. Syr. — Adore. Ar. — Sacrifice. Vulg. God own's the despised Hebrewes.
This is the same demand which God made by plagues before, and now he repeat's it with a 5th to make an obstinat sinner yeeld God his own, if yet he will hearken.
Note we.
D. 1. God followeth the proudest sinners with new messages when they break faith with him.
D. 2. Gods powerful worke giveth entrance unto Kings, and is not resisted.
D. 3. God still own's his despised Church.
D. 4. God doth demand his right in his Church as often as persecutors do deny it. Ver. 1.Ver. 1.
2. Gods threatning of him, wherein we have,
1. His sin supposed, For if thou refuse to send away, and still thou do hold them, or keep thy hand yet upon them. Readings to the same. The sin supposed is the denial of Gods demand.
1. If thou deny dismission of them.
2. If thou hold them, and have them in bondage still. Ver. 2.Ver. 2.
2. The plague threatned.Ver. 3. Behold the hand of Iehovah is upon th… cattel, which are in the field, upon the horses, upon the asses, upon the Camels, upon the Oxen and upon the Sh…ep a very grievous murrain, or Plague, Onk. Sam. Vulg same. — A very great death. Sept. a very grievous mortality, Syr. Pestilence, Ar. Wherein note,
1. The term of demonstration to notify the evill comming upon Egypt.foreign
2. The evill itself demonstrated, set out,
1. In its cause. The hand of Jehovah; and that in vengeance and indignation. An almighty hand making evil to come on sinners No hand of Moses.
2. In the effect, a very grievous plague, or murrain, as it is rendred, with respect to beasts; it is stiled a pestil…nce among them, which brought a very grievous mortality on them.
3. In its object, which is all sorts of cattel.
1. Generally so named.
2. Specially noted. Horses, asses, camels, oxen and sheep. Ver. 3.
We observe.
D. 1. Gods goodnes abounds in letting obstinat sinners know the danger of keeping sin.
D. 2. Gods security is great, threatning such as refuse his word and hold their sin. Ver. 2.
D. 3. God declares to the wicked what evil they must expect persevering in their obstinacy.
D. 4. Gods hand immediatly is put forth in vengeance at his pleasure to terrify enemies.
D. 5. The sins of persecutors sometimes God plagueth in their very cattel.
D. 6. Murrain or deadly plagues among beasts is the dreadful work of Gods own hand. Ver. 3.
3. Gods discrimination of his people from the Egyptians in this plague also, And Iehovah shall wonderfully divide between the cattel of Israel and between the cattel of the Egyptians, and there shall not any thing dye of all that is the sons of Israel. Readings to the same purpose. foreign Sept. not one of the sheep. Syr. — The Lord shall do wonderful things. Vulg.
1. The act of providence is here set out, both in the nature of it, discrimination between cattel, and in the wonder of it, so the word notes, God shall do wonderfully in this discrimination.
2. The effect in grace upon Israel, not one sheep, nor any thing that could be spoken of died among them. All was kept alive.
Quest. Doth God alwayes so discriminate between his enemies and people in his judgments.
Answ. 1. It is safely presumed that God did make this difference in all these plagues on Egypt. 2. As to the matter of judgment for killing cattel, &c. God separates at his pleasure, so he tried Job. 3. as to the form and end of affliction, God alwayes makes a difference; it is to one to salvation, to the other to destruction. This God doth to this day.
Whence we learn.
D. 1. Signal judgments of God to the wicked are set with discrimination to Gods people.
D. 2. God work's wonderfully sometimes to secure his from the plagues of the wicked.
D. 3. God hath his election and reprobation among beasts, securing one, and destroying another
D. 4. Such severing among beasts by God is upon the account of men chosen or rejected.
D. 5. Israel and Egypt are the subjects of Gods discrimination in the world.
D. 6. Life and death of all creatures is in Gods hand.
D. 7. Not the life of a beast is in danger, when God takes the protection of it. Ver. 4.Ver. 4.
4. Gods determination of the time of this judgment is the last thing in the warning peece,Ver. 5. And Iehovah put a set time saying to morrow will Iehovah do this thing in the land. — This word. — God gave a bound, Sept. Readings are to the same purpose, onelyonly some read word and some thing, it notes the effect which God was resolved to work.
1. Here is recorded a generall narration. Jehovah set a fixed time for the plague.
2. A special determination, To morrow, &c.
Quest. Why did God give this time to one who he knew▪ would not obey him?
Answer. 1. To leave sinners without excuse. 2. To glorify his justice in his proceedings; that he gave space to repent, but Pharaoh would not.
Note we.
D. 1. The patient God at last sets a time for sinners, when he will bear no longer.
D. 2. The morrow hath bin the time for Gods reckoning with sinners and may be now. Ver. 5.
In the second head which is the execution, these particulars occurre to observation.
1. That Jehovah did as was foretold, And Jehovah did this thing on the morrow. Ver. 6.Readings agree. OnelyOnly the Samaritan repeats all the former words as spoken by Moses and Aaron to Pharaoh, before the execution, which doubtles they did, though in the Heb. it is not. Here are these particulars.
1. The agent, Jehovah himself immediatly.
2. The act, he did, or executed what he said.
3. The object, the very thing threatned, which was the bringing of the deadly plague on their cattel.
4. The time, on the morrow as was foretold.
2. The consequent was as formerly spoken.
Ver. 6.1. And all the cattel of the Egyptians died. All readings to the same purpose, no difference in the words.
2. But of the cattel of the children of Israel died not one. All readings to the same sense, no difficulty in the words.
Quest. Why did God now plague the Egyptians in their cattel?
Answ. 1. It is conceived by some that they had formerly destroyed the Israelites cattel. 2. It was certainly to smite the Egyptians in their helps, which were to sustain them. 3. It was in order to shew, that if this did not work, God would come upon themselves, and this was an earnest of it.
Quest. How could all the cattel of the Egyptians dye?
Answ. No more is intended by that universal particle all the cattle, then genera singulorum, not singula generum, some of all kind or sorts of cattle, but not every individual.
Note.
D. 1. God faileth not to execute judgment as well as mercy as he hath spoken.
D. 2. God keeps his stated time for judgment on the wicked as was foretold.
D. 3. Where God smites according to his word creatures shall dye.
D. 4. Where God puts difference creatures shall live.
D. 5. Gods word for mercy is exactly fulfilled as for judgment. Ver. 6.Ver. 6.
In the third head are the events following this execution of the 5th plague on Egypt, which is twofold.
1. Pharaohs inquiry into the truth of the event on Israel, And Pharaoh sent and behold there was not one dead of the cattel of Israel, even unto one. The readings are to the same sense, only the Sept. — Pharaoh seeing that none of the cattel of Israel was dead, the heart, &c.
1. Pharaohs inquisition. He sent messengers doubtles to see and inquire.
2. The return, there was not a beast dead which belonged to the children of Israel.
2. Pharaohs hardning hereupon, And the heart of Pharaoh made itself heavy, and he sent not away the people. Readings agree.
1. Hardning is the prime event or making his heart heavy upon this discriminating judgment.
2. Rebellion against Gods demand, he sent not away the people.
Quest. Did Pharaoh never send before?
Answ. 1. Probably he might not, either out of his blindnes or wilfulnes. 2. If he did, this add's more to his condemnation, that after sight of discriminating judgments so often, yet he persists in hardning against God.
It instructs us.
D. 1. Providence orders wicked men to inquire whether Gods word be true in judgment and mercy.
D. 2. Providence answears mens inquiry, that his word shall stand in life or death.
D. 3. Such demonstrative providences are occasion of greater hardning to sinners.
D. 4. Malicious wickednes hardens men against such eminent works of God.
D. 5. Aggravated rebellion followeth such heart hardning in the wicked. Ver. 7.Ver. 7.
2. The next general is the history of the 6th plague sent upon Pharaoh after his 5. fold hardning of his heart against Gods judgments. And this is of the boil upon man and beast wherein these 3 heads are observable.
1. Gods preparation for this by his command. Ver. 8.9.
2. The execution of it by his instruments. Ver. 10.
3. The events following on magicians and Pharaoh, Ver. 11.12.
In the first are considerable these two heads,
1. Gods command to his instruments. Ver. 8. Herein,
1. The term connecting, And or then, that is upon his former hardning without any more warning, God giveth order for another plague immediatly to follow upon the former, see Exod. 8.16.
2. The matter connected, wherein also,
1. The authority bespoken, Jehovah.
2. The instruments bespoken, Moses and Aaron.
3. The speech itself which is a double command.
Ver. 8.1. Take to you your handfulls of the ashes of the furnace. No real difference in readings. Some read ashes of the furnace, some of the Chimny. So some render your hands full, others as much as your hands can hold, to the same purpose. This command concern's them both, they were to fill all their hands with ashes of the furnace. No difficulty.
2. The next command, And let Moses sprinkle it towards the heavens, in the eyes of Pharaoh. Readings agree. The 70 adde, And before his servants.
1. Here Moses is commanded only, so God will do.
2. His worke, to scatter the ashes heaven-ward, which might note whence this plague was to come.
3. His special order, to do it in the sight of Pharaoh. The words are plain, God will have Pharaoh see what Moses could do from him. Ver. 8.Ver. 8.
2. Gods prediction of the event hereupon, twofold.
Ver. 9.1. And it shall be small dust upon all the land of Egypt. Readings the same, onelyonly some read this in the former verse, others in the beginning of this 9th, as in the Hebrew, this is the first transmutation of the ashes, the issue of fire, into dust.
Ver. 9.2. And it shall be upon man and upon beast to aboil breaking forth with scalding blains in all the land of Egypt. Readings much to the same. OnelyOnly about the phrase noting the plague, the 70 read boils, soars, or bothes. — A mangee bringing forth swellings. Onk. — An ulcer breeding tumors.foreign Sam. — Breaking forth and boiling. Ar. — An ulcer of tumors. Syr. Boils and rising botches, as Vulg. A boil breaking forth with scalding blains or blisters or bringing forth tumors, swellings. This word is noted to be used no where but about this plague of Egypt, conceived to be an extraordinary and incurable boile. Deut. 28.27. We have here to note,
1. The plague, a dreadful botch or swelling.
2. The object of it, man and beast, therefore all the beasts were not formerly destroied.
3. The extent of it thorough all the land. foreign. Revel. 6.2.
Learn we hence.
D. 1. VponUpon former warnings despised God falls suddenly on the wicked with vengeance unawares.
D. 2. Though God can plague his enemies without instruments, yet somtimes he will use them.
D. 3. God gives command out of the ashes to bring fierie plagues on the wicked somtimes, at his pleasure.
D. 4. Hands full of ashes are to note full measure of vengeance on Gods enemies.
D. 5. Signal actions (as here the sprinkling ashes) God sometimes useth for men to see and fear.
D. 6. God can make ashes dust, and dust boils, to plague his enemies
D. 7. God foretells his servants that his command obeyed shall not be in vain.
D. 8. Man and beast are joined together in plagues, when sinners are not warned by smiting beasts alone.
D. 9. God giveth out threatnings of judgment for manner and measure as he will.
D. 10. The botch or blain on Egypt is a memorable plague. God appropriats it. Ver. 9.
In the second head which is the exaction, note,
1. The obedience of Moses and Aaron in these particulars.
1. And they tooke ashes of the furnace. Ver. 10.Readings agree and the words are plain. This answears Gods first command unto them. — He took. Sept.
2. And they stood before Pharaoh. Ver. 10.All readings have this, but onelyonly the 70. This answears Gods word to do his work before Pharaoh himself.
3. And Moses sprinkled it toward the heavens. Readings concurre,Ver. 10. this answears Gods command also expressely.
2. The issue in the execution of the plague. And it was a boil bringing forth blains upon man and upon beast. — Burning on men and beasts. Sep. — Breaking out upon, &c. Ar. — It fled upon men, &c. Syr. — And there were made boils swelling in man, &c. Vulg. This issue answears Gods former prediction of the plague in all particulars noted before.
And instructs us.
D. 1. Exact obedience must Gods instruments give as to matters and actions in executing Gods plagues.
D. 2. Exact performance doth God make of his word upon obedience of his servants in plaguing his enemies.
D. 3. Man and beast in Egypt are the memorialls of Gods faithfulnes in his vengeance. Ver. 10.Ver. 10.
In the third head we have these two events.
1. Upon the magicians thus expressed, And the magicians could not stand before Moses because of the boyl, for the boyl was upon the magicians, and upon all the Egyptians. Readings agree to the main, onelyonly the several naming of the magicians, which are rendred sorcerers; witches, doctors, wizards, &c. The names have bin touched here before.
1. It is supposed that Pharaoh tried still to counterwork God by sorcerers.
2. It is expressed that the plague of boil and ulcer fell upon them & upon Pharaoh; now God toucheth him and his servants in their flesh.
3. It is evident that none of them were able to stand before Moses, nor work any longer, no not by the help of the Devil himself, Gods hand was now so heavy upon them. This is the event on them, they are vanquished. Ver. 11.Ver. 11.
2. The other event is on Pharaoh, And Jehovah made strong the heart of Pharaoh and he hearkned not unto them as Jehovah had said unto Moses, or spoken. — Ordered to Moses, Sept. All other readings to the same scope. This event is a sixfold hardning of Pharaoh.
1. The author of it is Jehovah in vengeance giving him up to his own lust.
2. The event, his heart grew sixe times stronger and more stubborn against God.
3. The consequent, he hearkned not to Moses and Aaron for dismissing Israel.
4. The rule of this proceeding, Gods word to Moses, God so foretold and so it came to passe. Ver. 12.Ver. 12.
Learn we.
D. 1. Experience of the Devils helplesnes against God, will not perswade the wicked to desist from him.
D. 2. Gods boyl shall come upon these wicked instruments, do the Devil what he can against it.
D. 3. All Satans instruments are vanquished at the appearance of Gods plague. Ver. 11.
D. 4. The great God observes and judgeth to obduration sinners, who harden themselves against his judgments.
D. 5. Obduration from Gods giving men up to their own lusts makes them more to stop their ears, and turn their hearts, from his word.
D. 6. Gods foreseeing, and foresaying, order (or limit) the issues of rebellion in the wicked against himself. Ver. 12.
To this the Spirit alludes as to spiritual Egypt. Revel. 16.11. There is the like effect upon those sorcerers of Rome spiritual, boyles come upon them whence they blaspheme the Spirit of God.
The last head general of this Chapter is the history of the seventh plague which God sent upon Egypt. Whereabout three Particulars considerable,
1. The word of warning about it. Ver. 13.21.
2. The word of command for execution. Ver. 22.26.
3. The events following thereupon. Ver. 27.35.
In the first, which is the warning word are three things.
1. A word of demand, requiring Pharaoh on the seventh plague and before it come, to dismisse Israel out of bondage. Here we may note,
1. The authority charging, Jehovah.Ver. 13.
2. The person charged, Moses.
3. The charge itself.
1. To be early up.
2. To present himself to Pharaoh.
3. To deliver his message.
Thus saith, &c. The same have bin opened. Ver. 1. Of this Chap. and ver. 20th of the former, and therefore no need of further dealing on them here, onelyonly from the connection of this to the former, and from the order of time somthing may be noted. As,
D. 1. God pursueth persecutors early, in multiplying his plagues upon their rebellions against him.
D. 2. Seven times, yea and seven, will God demand his Church out of oppressors hands, untill he deliver them. Ver. 13.
2. A word of threatning, to second his demand. Ver. 14.15.16.17.18. Wherein also occurre.
1. A general menacing. Ver. 14.Ver. 14. For at this time I send all my plagues upon thy heart, and upon thy servants, and upon thy people, that thou mayest know, that there is not any as I am in all the earth. foreign. All my crosse meetings with thee together. Sept. — No ruler like me. Onkel. Sam. Ar. Vulg. to the same. — My scourge, &c. Syr. Here I shall note,
1. The threatning itself, wherein are these terms,
1. The season of it, instant, at this time and turn, when I now come to deal with thee.
2. The evil threatned, I will send, or I am sending all my plagues, my violent stroaks or contrary works altogether, where,
1. The menacer, Jehovah I my self.
2. The act, I send immediatly.
3. The evill in the nature of it, plagues, stroakes scourges, and in the universality, all my plagues, a full number and measure, they were all these that follow Pharaoh in his sin, untill he was destroyed.
3. The object of this evill threatned in 3 sorts of persons.
1. The King himself.
2. His immediat servant, Nobles and Captains, as the Arabick.
3. His people of lower rank. And again the more special object was the hearts of them; On thy heart, and so sutably on the hearts of thy servants, &c. Which noteth to us,
1. The soarnes of the plagues, that they should grind the very heart and soul of them. Or,
2. The kind of plagues, not onelyonly external but spiritual plagues & curses on the soul.
2. The end of this threatning. That thou maist know that there is not any as I am in the earth, or none like unto me. The summe is,
1. The manifestation of the singlenes of God in his being and powerfull working unto Pharaoh and the Egyptians, they shall know that he is God, and none els.
2. The knowledge of the universality of his dominion even through all the earth.
We conclude.
D. 1. God usually taketh an account of his demands by his threatnings.
D. 2. God hath a time of mustering up all his plagues together, when single ones are despised.
D. 3. God makes hearts sicke with smiting, when blowes will do no good upon the outward man.
D. 4. Heart evils are most grievous plagues from God upon men.
D. 5. In general, sins of the hearts of Kings and nobles and people are plagued together.
D. 6. Heart plagues are signal to make proud sinners acknowledge God to be above them.
D. 7. God will be known by his judgment to be the one Lord in all the earth. Ver. 14.Ver. 14.
2. The reason of the threatning of these plagues at this time, which seems here to be 3 fold.
1. Gods dealing with him for times past. Ver. 15.
2. Gods purpose in contesting with him further. Ver 16.
3. Pharaohs pride notwithstanding. Ver. 17.
1. The first reason doth appear in reading the words, Ver. 15.Ver. 15. with respect to time past; however ours and some others read it in the future; in the letter thus, For I have already sent forth my hand, And I might have smitten thee and thy people with the plague, and thou wouldest have bin cut off from the earth. Thus I have done, I have plagued beasts and spared you, and this works not, therefore this time I will deal with thee once for all, in bringing all my succeeding plagues upon thy heart. Thus the reason is strong and the reading natural. Most of the readings are in the future, as if they aggravated the former threatning. But the Ar. Calvin. Iunius, render the first part of the verse in the time past, by which the other must be understood. The 70 read For having now or already sent my hand. I will smite thee and thou shalt be worn out of the earth Or washed. — For now it is neer before me to send the stroak of my strength, &c. And thou shalt be consumed, &c. — Syr. reads all in the future, and so Vulg — And thou shalt perish, &c. I choose rather to read it as Gods act past, and so it giveth the reason of his presen… judgments, because God had spared him in the former threatning, even to the cutting of him from the earth. B. Uzziel read's all as past. And the word rendred here plague is that which was used to note the murrain upon beasts; but here was no pestilence executed at this time; but the judgment of hail and its adjuncts. Thus reading, we note,
1. Gods remembring Pharaoh of his own hand work upon the beasts, as Ver. ….
2. Gods minding him what he might have done upon him and his people smiting him with the same pestilence to destruction and cutting off from the earth. But all this judgment and mercy did no good upon him. This seems to be the plain sense of this verse.
Note we here.
D. 1. God remembers former judgments inflicted though men forget them.
D. 2. God mind's his enemies somtimes of plagues and destruction which they have escaped.
D. 3. Wicked mens forgetfulnes of judgment makes God to mind them.
These from the reading in the time past.
If we read in the time to come, observe.
D. 4. Where Gods former judgments prevail not on enemies, he will plague at last to cutting off. V. 15.
2. The next reason is Gods purpose and scope in all these dealings with Pharaoh, why he would send all his plagues upon his heart, in these words, But in very deed for this very cause have I made thee stand, that I might make thee see my power, and that my name may be declared in all the earth. Sam. Ar. Syr. — And for this cause hast thou bin preserved, that I might shew in thee my power, &c. Sept. — Yet for this have I substained thee, that I might shew to thee my strength, and they might shew the power o… my name; &c. Onkel. — Posui te. Vulg. This renders a reason why God spared him all this while, and now was resolved fully to plague him; it was his purpose concerning him, wherein note,
1. A narration of what God had done, But in very deed for this cause have I raised thee up.
1. The form of this expression is solemne, But in very deed or truly, so God bespeaks men.
2. The matter declared. I have made thee stand or raised thee up, which word is referred, either to Gods promoting of him to be a King, or Gods keeping him from falling by other judgments; or els Gods appointing him by secret purpose or determination to be the ma…k of his judgments; as the Apostle doth apply it. Rom. 9. God would bring him forth upon the stage of all the world to deal with him.
2. The end of this Gods setting him up, is,
1. To shew in him, or make him see his power both prerogative, and arm to deal with sinners.
2. To make his name to be declared in all the earth, that is, that his power, wisdome, patience, and justice towards sinners may be known and admired in all the earth.
Which teacheth us.
D. 1. Though God spare sinners a time, he will order them as his mark at last.
D. 2 God d als as truly with the wicked in judgment, as with his people in mercy.
D. 3. God sets up some in his purpose, and reserves them from some plagues, to keep them unto worse.
D. 4. Whom God appoints to destruction, it is to perish in their sins.
D. 5. God will make sinners set his power glorified in their ruine.
D. 6. God will have the whole earth know his name in his judgments. Ver. 16.Ver. 16.
3. The next reason of Gods threatning is the pride of Pharaoh notwithstanding,Ver. 17. And yet exaltest thou thy self against my people, that thou wilt not send them away? Some read positively this verse, others interrogatively; both tend to the same purpose, but the expostulation is more emphatical, whereby the che…k seems the sharper. — Retardes. Arab. foreign. Sept. retines. Onk. — Insurges, Sam. — Detines. Syr.
1. The manner of speech is keen by way of expostulation.
2. The matter is a crimination of Pharaoh of two evills, notwithstanding Gods severity and mercy to him.
1. That he insulted and lifted up himself against Gods people Israel. This he had done by word and deed scorning them and their God.
2. That he refused to dismisse them after so many demands of God; he would not send them away.
Learn hence.
D. 1. God expostulates with highest powers on earth for insulting over his Church.
D. 2. Oppressing Gods people after his severity and goodnes is a great provocation. Yet.
D. 3. Such provocation draw on more vengeance upon proud persecutors. Ver. 17.
2. The more special threatning followes, Behold I am making it to rain by the time to morrow a very grievous hail, such as hath not bin like it in Egypt, from the day it was founded, even until now. Sam. Onk. the same. — very much hail, &c. Since it was created, &c. Sept. — At the like time to morrow too great hail, &c. Ar. — To morrow by this time a very vehement hall, &c. Syr.
1. The term demonstrating this threat, Behold lo, see what I will do next, look, and slight it not.
2. The power threatning, Jehovah. Behold it is I that am comming with another plague.
3. The plague threatned, here expressed.
1. In the nature of it hail, which carrieth the adjuncts with it, storms, tempests, thundring, lightning and fire mingled.
2. In the greatnes of it, set out by the highest superlative in Hebr. and by Sept. &c. Overgrown hail. as Revel. 16.12.
3. In the unparalleld'd state of it, such as was not in Egypt, since it was founded to that day.
4. In the time of it, according to this time to morrow; and it was very early, when Moses spake now with Pharaoh.
We observe.
D. 1. God demonstrates judgments somtimes to the wicked before he sends them.
D. 2. Jehovah is the Father of rain in judgment as well as mercy.
D. 3. God can greaten hail to make his plague grievous upon sinners. Rev. 16.2.
D. 4. God hath time in his hand to determine events of judgment at his pleasure.
D. 5. The morrow-events for judgment are onelyonly in Gods hand.
D. 6. Vnparalleld'd, judgments doth God inflict upon unparallel'd sinners. Ver. 18.Ver. 18.
3. In Gods warning a word of advise is sent to Pharaoh, and his servants also, besides those of demand and threatning. Ver. 19.20.21. Herein note,
1. The word of advise given upon the former threatning, And now send, gather thy cattel, and all that thou hast in the field; every man and beast which shall be found in the field, and shall not be gathered into the house, the hail shall even come down upon them, and they shall dye. — Send speedily, Sept. — And the hail full upon them, &c. Sept. Onk. Sam. — Defend thy beasts and all, &c. Ar. — Drive together thy cattel and whatever thou hast in the desert. Syr. Herein we have to note,
1. The advise given Pharaoh, which is twofold.
1. To send away and dispatch his messengers.
2. To gather all men and cattel into houses.
2. The reason of this advise, which was the certain death of man and beast left abroad in the field.
1. The supposition of all these, left abroad.
2. The position of judgment, they shall dye.
Learn we.
D. 1. Gods advise to escape judgment goeth along with threatnings of it to some sinners.
D. 2. God teacheth men providence to hide themselves and cattel from the stroak of judgment.
D. 3. God foretells that all despisers of providence, and presumers on God shall perish. Ver. 19.Ver. 19.
3. The successe of this advise appears in a twofold event upon a double subject, or two sorts of men.
1. Upon such as feared God,Ver. 20. He that feared the word of Jehovah among the servants of Pharaoh, made his servants and his cattel flie into the houses. Sept. and Onk. gathered. Sam. Syr. Ar. Vulg. more to the Hebr. made to fly or drave, &c. Where note,
1. The subject of this event. Such of the Egyptians who feared the Lord, which is not to be taken of that true fear of God, but slavish trembling at his threatnings, having tasted of former plagues.
2, The worke consequent upon this fear, they made servants and cattel flye to houses, that is, to make all speed, they had but a little time, the next morning was hastning, and the plague was up early, good cause then for them to make hast. Ver. 20.
2. Upon Atheistical Spirits, And he who set not his heart to the word of Jehovah, he even left his servants and cattel in the field. Onk. same. Sept. omit's servants.— In his mind attend. — He that laid not the word to heart or to his mind. Syr. — He that neglected. Vulg. Sam. and Ar. as Hebr.
1. The subject here was the unbelieving sort of Pharaohs nobles, who heard the threatning, yet laid none of Gods threatnings to heart, but made a jest of them, or slighted them.
2. The fruit of their unbelief, they left servants and cattel to perish by the hail, cruel masters to men and beasts, when they might have saved them.
It instruct's us.
D. 1. Humane faith of Gods threatnings may make men fear and tremble at Gods word. (Humane it may be called in respect of the principle though the testimony on which it was grounded were divine.
D. 2. Such fear may make men careful to shun temporal judgments.
D. 3. Wicked men through fear may flee from temporal plagues but not eternal. Ver. 20.
D. 4. Among wicked men some may refuse human faith, which some embrace.
D. 5. Vnbelief will not suffer men to lay any of Gods words to heart.
D. 6. Regardlesnes of Gods threatnings maketh men leave them and theirs to vengeance. Ver. 21.Ver. 21.
Now followeth the word of execution, which is the issue of it. Ver. 22.26. Wherein note,
1. Gods word to Moses commanding him to his work, And Jehovah said to Moses, stretch forth thy hand to the heavens, and there shall be hail in all the land of Egypt, upon man and upon beast, and upon every herb of the field in the land of Egypt. Readings all agree, the words are plain. Herein,
1. The word of command to Moses for this signe, Jehovah said, &c. Stretch forth thy hand, Here again God makes use of his instrument, to make Moses dreadful to Pharaoh as well as himself; the hand of Moses, as the hand of God.
2. The word of prediction for the event. And there shall be hail, &c. wherein read,
1. Gods command carried certainty of effect in the judgment to come.
2. The particulars of the plague enumerated, thus.
1. The nature of the plague. Hail, this is put for all other the prodigious adjuncts, sent therewith as after is expressed.
2. The object of it set forth under three names,
1. Men, such as were abroad.
2. Beasts also, such as were left out.
3. The herb and trees of the field.
3. The extent of this plague, threatned, which is twice expressed in this verse. In all the land of Egypt throughout the land of Egypt.
Learn we hence.
D. 1. Gods warnings of judgment being not regarded, he quickly gives the word for execution.
D. 2. To incourage faith, God calleth his servants to assist in working vengeance.
D. 3. God makes use of signals to induce judgments sometimes by the hand of his instruments.
D. 4. Gods word maketh such signes effectual that they may be feared.
D. 5. Gods word creat's hail for vengeance, as somtimes in mercy.
D. 6. Man and beast, herbs and all to the utmost extent, are subjected to Gods hail, at his command. Ver. 22.Ver. 22.
2. The obedience of Moses to this word of Jehovah, wherein we have to consider,
1. The worke of Moses,Ver. 23. And Moses stretched forth his rod to heaven. — Sept. his hand. All other readings agree. his rod or staffe. The worke of Moses was onelyonly signal, to lift up his hand with his rod toward heaven.
1. The term connecting knits his obedience to the command of God. Immediatly he doth Gods will.
2. The obedience itself is the signal act, where,
1. Moses the agent.
2. The act, stretching forth or lifting up his hand with his rod.
3. The rule of action, it was toward heaven, the air or middle region, from whence the plague was to proceed, as others were brought from earth, &c.
2. The worke of God, which was the execution itself, Moses did the sign, but God effected the thing intended, wherein we have to note,
1. The matter of execution set out in part. Ver. 23.Ver. 23. and Ver. 24.Ver. 24. And Jehovah gave voices, and haile, and the fire walked on the earth and Jehovah rained hail upon the land of Egypt Ver. 23. And there was hail and fire betaking itself in the midst of the hail, ver… grievous, such as was not as it, in all the land of Egypt since it was a nation. 24. The readings in Ver. 23. agree, onelyonly some read thunders for voices, which was the meaning of that word, and that the fire did run upon the ground in steed of going or walking. In the 24th verse readings change not the sense, but in variety open each other, as fire was flaming in the hail very much, &c. From the day that a nation was in it. Sept. — A people in it. Onkel. — Mingled with fire, or in the midst. Sam Ar. — And the fire burnt with in the hail. Syr. — It was of so great bignes as, &c. Vulg. In all this these special terms are considerable.
1. The inflictor Jehovah himself, twice named.
2. The plague inflicted, expressed in several terms.
1. Voices, which were terrible thunder-claps. Rev. 10.3.
2. Hail very great, and grievous superlatively. Joel. 2.10.11. and 1.19. Iob. 38.22.23.
3. Fire catching in the midst of the hail, mingled with it, burning in it; so the phrase is, and walking or running as balls of fire on the ground.
3. The infliction itself, God gave it, and rained down violently in storm this plague.
4. The unparalleldnes of it, none was ever seen the like, an unheard of plague and vengeance.
5. The object where on it was inflicted, Egypt.
2. The effect of this execution, which is twofold.
1. Destroying upon Egypt. Ver. 25.Ver. 25. Thus written, And the hail smote in all the land of Egypt all that was in the field, from man even to beast, and the hail smote every herb of the field, and brake every tree of the field. Readings all agree here. Wherein note,
1. The effect produced, which is smiting and that to death and destruction; breaking.
2, The object of it, man and beast, trees, all that were in the field, that is, not singularly all trees, but some of all sorts. It was a great stroke for ruin. Exod. 10.5.
3. The extent of this, it was universally in all the land of Egypt; this was a direful plague, and the like is threatned upon spiritual Egypt, Revel. 16.17.18.19.20.21.
2. Discriminating upon Israel. Ver. 26.Ver. 26. OnelyOnly in the land of Goshen, where the sons of Israel were, there was no hail. All readings agree here; onelyonly one read's, no hail fell, others, there was no hail, to the letter. Here note,
1. The exceptive or discriminating term, with respect to this execution, yet, onelyonly, as it is read.
2. The subject excepted or discriminated, Goshen where the Israelit's dwelt, with all the sons or children of Israel, when they walked abroad without fear.
3. The exemption or discrimination itself, there was no hail, nor fire, nor tempest with them, when their neighbours were thus destroyed. They had calm and quiet weather and safety in their houses. Ver. 26.
Quest. Might not this hail be natural?
Answ. 1. It is noted that Egypt generally was a stranger to hail. 2. In kind it might be the same. 3. But in its sudden creation, greatnes, terrible execution, to such destruction, with such an eminent discrimination of Gods Church from Egypt, it was no natural event, but a miraculous act of vengeance upon Pharaoh and his conspired people.
And inform'es us.
D. 1. Gods servants are ready with hand and signe to prosecute his commands exactly.
D. 1. Gods hand is with the hand of his servants to effect the work which they signify.
D. 3. Jehovah alone hath thunder, & hail and fire at command to give and send on enemies which he pleaseth.
D. 4. Showers of hail and fire God can command to come and run upon the earth at his pleasure. Ver. 23.
D. 5. Contrary elements God useth together to make his judgments more terrible. Fire and hail.
D. 6. Most grievous and unparalleld vengeance God hath determined on Egypt literal, and spiritual.
D. 7. The posterity of sinful nations may see greater plagues than all their fathers from the beginning of them. Ver. 24.
D. 8. Gods avenging hail is smiting hail even to destruction.
D. 9. Man, beast, herb, trees, shall perish by hail and fire when he command it.
D. 10. Smiting and breaking are Egypts portion by Gods hail and fire, and that general. Ver. 25.
D. 11. Discrimination of persons in judgment is Gods peculiar prerogative.
D. 12. No avenging hail or fire shall hurt Gods Israel.
D. 13. Gods portion are kept in peace and safety, when his hail and fire fall upon the world. Ver. 26.
3. The last thing in the history of the seventh plague is the events following which are various.
1. Pharaohs yeelding once more to Moses. Ver. 27.28.
2. The reply of Moses unto Pharaoh. Ver. 29.30.
3. The hurt done by the hail described. Ver. 31.32.
4. The cessation of hail by the prayer of Moses. Ver. 33.
5. The further hardning of Pharaohs heart. Ver. 34.35.
1. Pharaohs yeelding upon this plague is reported. Wherein,
1. His accession or calling for Moses and Aaron,Ver. 27. And Pharaoh sent and called for Moses and Aaron. All readings agree, herein we may note,
1. The occasion of this call to them, in the term of connection, he saw and heard terrible destruction on Egypt by thunder, fire, and hail, and none of these upon Goshen, hereupon he crieth out for Moses and Aaron once more to come to him.
2. The call itself, he doubtlesse speeded messengers to them to bring them to his presence, having no other meanes to help him but these, to whom he did the greatest wrong.
2. His confession to them, And he said unto them, I have sinned at this time. Iehovah is the just one, and I and my people are the wicked ones. — Ungodly. Sept. All readings to the same. Here we have as fair a confession in word as a sinner could make in order to repentance, but it was in word onelyonly, and not in truth as the event prooved.
1. He justifie…h God as due is, Iehovah is righteous or the just one. An emphatical letter seem's to note, that he was eminently just, that is, in this and in all other judgments which he inflicted on him.
2. He condemneth himself and his people for the most eminently wicked ones who did provoke God to this by hardnes of heart, the same letter (ה) notes that all this is spoken like a penitent, but they were vain words as in the issue is evident. Ver. 27.Ver. 27.
3. His supplication unto them. Intreat ye or pray ye unto Iehovah, Ver. 28.it is even much or enough, that there be no more voices of God and hail. — Let them cease, Sept. Fire added. — That there be much refreshing for us from his presence, and that there be no more thunder of the curse and hail upon us. Onk. and Ben. Uz. — There is much delay of long suffering with him. Syr. Herein note,
1. He beggs their intercession by way of deprecation, that the voices of God, or the mighty thunders, and hail might be no more, but some refreshing yet granted to them; he deprecates onelyonly the plague incumbent, but not Gods displeasure nor the wrath provoked.
2. He suggests a reason of his own, for it is much, or it is enough of this hail and thunder, so sinners judge a little of vengeance much or enough, but much of sin but a little.
4. His promise to them hereupon, And I will send you away, and ye shall adde no more to stand, or ye shall stay no longer. Readings to the same. Here he promiseth two things to them.
1. Certain dismission.
2. Speedy dismission, I will surely send you away, and I will retain you no longer, as Onk. — Ye shall not adde to remain or abide any more, Sept. That is, ye shall depart presently. Ver. 28.Ver. 28.
Observe we.
D. 1. Gods discriminating vengeance considered, maketh the vilest sinners seek out for help.
D. 2. The cruellest persecutors are somtimes forced to call in the persecuted for their helpers.
D. 3. Lip-confession of sin may be extracted by judgment from the greatest sinners.
D. 4. Justification of God in judgment is wrestled out of the mouthes of his bitterest enemies.
D. 5. Self-condemnation for sin is wrought by Gods vengeance upon most hardned sinners.
D. 6. Such works in order to repentance may be upon those soules, which never truly do repent. V. 27.
D. 7. Prayers from the righteous to God may be desired by the wicked in their straights.
D. 8. It is the character of a wicked soul to think judgement much, but sin little.
D. 9. Deprecation of plagues, but neither of sin, nor wrath, is the care of wicked soules.
D. 10. The voice of God in thunder and hail is terrible to make proudest Potentats to tremble.
D. 11. VnderUnder judgement wicked soules promise much, truly and speedily to depart from evil.
D. 12. Churches liberty will be granted, when God oppresseth the oppressours. Ver. 28.
2. The next event is the reply of Moses to all this which carrieth in it these particulars.
1. His grant immediatly to go and pray for him.Ver. 29. And Moses said unto him, In my going out of the city, I will stretch forth my hands to Iehovah, Readings mostly agree. — When I am gon out, &c. I will stretch forth my hands in prayer. Onkel. Here,
1. The season expressed, immediatly upon his going out of the city; the place and time at that instant were not convenient for that work.
2. The act itself promised, which was the stretching forth of his hands, a signal of prayer, the Caldee pharaphrase expresseth it a stretching out of hands in prayer unto God upon the account of remooving the plague from Pharaoh.
2. His assurance of the effect. The thunder shall cease, and the hail shall be no more that thou maist know that the earth is Iehovahs. All readings are to the same. Herein observe,
1. The promise of assurance, the thunders shall cease, and the hail shall be no more; this doubtles he spake by revelation from God, otherwise he could not.
2. The reason of this issue, the manifestation of Jehovahs propriety and soveraignity, not onelyonly over Egypt, but over the whole earth, and by this work of mercy upon the prayer of Moses, Pharaoh himself should know this power of God over all creatures. Ver. 29.Ver. 29.
3. His prediction of the sad event of mercy upon Pharaoh,Ver. 30. But thou and the servants I know, that ye will not as yet fear before Iehovah, God. Sep. to the same. — Have feared, one copy of the 70. — that ye are not humbled, &c. Onk. That ye have not as yet feared the Lord, Sam. — Know thou and thy servants that before ye feared the Lord, the flame, &c. Ar.
There is one word foreign which maketh divers translations, some read by understanding the word (I pray) I know before I pray, you and your servants fear the Lord, but afterward when I have prayed and the thunders cease. then ye will be hardned; but, the term is better read not as yet; so the sense is plain without defect. Wherein note,
1. Moses informeth Pharaoh that he was well acquainted with him and his servants what frames of Spirit they had by former trials.
2. He tells them what they would be after this judgment was over, that they would not fear God, nor yeeld, whatever Pharaoh had promised.
Quest. How did Moses know this of Pharaoh?
Answ. 1. By former experience of his mockery with God. 2. By Gods own revelations to him that this plague would not yet prevaile with them.
Observe we from it.
D. 1. Gracious souls are willing to yeeld to vilest persecutors to help them though they deceive them.
D. 2. Time and place convenient, Gods servants take to answear the desires of the wicked.
D. 3. Heart and hand do Gods saints lay out in prayer to God for their enemies.
D. 4. VnderUnder Gods revelation his ministers may assure the wicked of his mercies.
D. 5. Such discoveries are made to wicked men that they might acknowledge his propriety and soveraignity over all. Ver. 29.
D. 6. Though Gods servants know how the wicked will afterward behave themselves, yet they may pray for them.
D. 7. God doth foretel by his servants somtimes the incorrigibility of the wicked under judgment and mercy.
D. 8. Wicked men may tremble under vengeance, but never fear the Lord God when it is remooved. Ver. 30.
3. The next event is the hurt done by the hail on the herb of the field recorded, and that two wayes.
1. By what was smitten, And the flaxe and the barly was smitten, for the barly was green (or eared) and the flaxe was bolled or cupt, As the word noteth. — The barly sprouting, and the flaxe seed-bearing. Sept. — The flaxe gave out leaves. Onk. Sam. — Barly was almost ripe. Ar. — The barly yeelded a firm base, and the flax gave seed, Syr Wherein we have to note,
1. The creatures destroyed, flaxe and barly, these were smitten, i. e. Unto destruction.
2. The reason given, for the barly was in the ear as ours, and others, or green as the word is, which notes the first monethmonth with him, even March, wherein all seeds grow green. Again, the flaxe was cup't or bolled, come to that head which perfected seed, ready almost to yeeld it as some read. Ver. 31.Ver. 31.
2. By what escaped the plague. But the wheat and the rye were not smitten, for they were hidden or dark; That is kept under ground. — They were latter seed. Sept. and Onk. All readings agree with these; and our translatours expresse it well, they were not growen up. Here note,
1. The creatures exempted from destruction, wheat and rye or spelt foreign. 70. Zea by some. Of the former there is no controversy; of the latter much, but rye is most probably intended, as a grain between wheat and barly, and most contemporary with wheat.
2. The reason natural under providence of this preservation, they were hid or in the darke, that is, they were kept yet under ground. Ver. 32.Ver. 32.
Quest. How could the barly be up before the wheat?
Answer. It was the custom there, that wheat and barly were sown about the same time; and wheat usually lyeth longer under ground than barly. The same course is reported in some parts of our own country in England. This being so, there is no difficulty in this case.
But it teacheth us.
D. 1. God in his own prerogative determins what creature to destroy for the punishment of sinners.
D. 2. When creatures grow neerest for mans comforth, he takes them away for mans sinne. Ver. 31.
D. 3. God orders any creature on the ground to be preserved at his pleasure.
D. 4. Providence appoints the way and meanes for their preservation. Ver. 32. To be hid.
4. The next event is the performance of Moses his promise unto Pharaoh, wherein note,
1. His egr…sse from him.Ver. 33. And Moses went out from being with Pharaoh in the city. — He went from Pharaoh out of the city, so most readings agree. — From the sight of Pharaoh out of the city. Ar. Here is nothing related but the departure of Moses to this place from Pharaoh and his city.
2. His attempt on God, on his behalf, And he stretched forth his hands to Jehovah. Ver. 33.Readings mostly agree. In prayer. Onk. Here is the performance of his promise, where,
1. His truth and fidelity is evident unto Pharaoh.
2. His fervency in the worke, noted by his action, he sets heart and hand to it.
3. His successe, And the thunder ceased and the hail, and the rain was not given upon the earth. Or poured out. — Stilled not Sep. — Came not. Onk. — Not showred. Ar. Syr. Sam. This was the making good of the word of Moses by God himself. That upon his prayer the plague ceased.
We Learn.
D. 1. Gods servants▪ set about the work to do what they ingage to the very wicked.
D. 2. Mightily do Gods servants intreat him even for their enemies.
D. 3. God doth give successe to the prayers of his own somtimes, and spares the wicked. Ver. 33.Ver. 33.
3. The last event is the further hardning of Pharaohs heart, reported. Ver. 34.35. Wherein observe,
1. Pharaohs sense of the plague ceasing, And Pharaoh saw that the rain ceased, Ver, 34.& the hail & voices or thunders. Readings to the same. In this we have this occasion of his future hardning, which was sense of mercy, without faith in Gods word sent with it.
2. His practise thereupon, And he added to sin and made his heart heavy, himself and his servants. Onk. Sam. Ar. — His heart was hard. Vulg. Syr, — He hardned his own heart and his servants. Sept. The issue is a seventh time more hardning of himself and his servants against God. Note,
1. He hardens himself.
2. He is the meanes of hardning others also, such as followed him. Ver. 34.
3. Gods judgment spiritual upon him; wherein note,
1. His sin set on him, And the heart of Pharaoh waxed strong, and he sent not away the sons or children of Israel. Most readings the same. — God hardned the heart of Pharaoh. Ar. Here vengeance seal's up a soul in his own obduration; the cause of his hardning, and the effect, which is, his oppression of Gods Church are still joined together.Ver. 35.
2. Gods word verified, As Iehovah spake by the hand of Moses. All readings to the same purpose. God had foretold his hardning, and so it fell out.
We conclude.
Ver. 35.D. 1. Sense of judgment and mercy without faith worketh more evil in sinners against God.
D. 2. Mercies may proove occasions of hardning unto wicked souls; but no causes of their sin.
D. 3. Wicked powers by unbelief harden themselves and others. Ver. 34.
D. 4. God sets on hardning when sinners chuse to be stubborn against God.
D. 5. Breach of promise with God is nothing with sinners.
D. 6. Gods foretelling of sinners wayes aggravates that sin abundantly. Ver. 15.