An Exposition of Genesis, Exodus · Chapter 11
CHAP. XI.
Herein is continued the further reply of Moses unto Pharaoh before he went from him, concerning the tenth plague. Wherein must be observed,
1. The warning which God gave of it, Chap. 11. ver. 1, 8.
2. The issue of that warning foretold in a threefold event,
Concerning
1. Phar. servants.
2. Moses.
3. Pharaoh.
3. The disposition of Israel to prepare themselves to be gone at the tenth plague, Chap. 12. ver. 1, 28.
4. The execution done, ver. 29, 30.
5. The events following, ver. 31, &c.
1. In the word of warning we have to consider,
1. What God spake to Moses, Cha. 11. ver. 1, 2, 3.
2. What Moses spake to Pharaoh, ver. 4, 8.
1. That which God spake to Moses about the tenth plague is in two particulars,
1. The prediction of the plague, ver. 1.
2. The direction which God gave him thereupon, vet. 2, 3.
1. The prediction which God gave Moses about the last plague runs thus,Ver. 1. And Jehovah said to Moses, yet one plague will I bring upon Pharaoh and upon Egypt, afterward he will send you from hence; when he send you away, he shall thrusting thrust you out altogether. Sept. Onk. Sam. to the same. foreign — There remaines one calamity, &c. — They shall expel you hence. Syr. — with one plague I will touch, &c. And he shall compell you to go out. Vulg. Wherein note,
1. The prediction of the stroak, and therein,
1. The Authour of it, Jehovah.
2. The subject to whom it was given, Moses.
3. The matter foretold, Yet I will bring one plague more upon Pharaoh and upon Egypt.
1. The inflictour, I, Jehovah.
2. The subject, Pharaoh and Egypt.
3. The infliction, One plague more. Here it is expressed indefinitly, but afterward Moses tells it in special.
2. The prediction of the effect, two wayes,
1. Generally, after that he will send you hence.
2. Specially, When he shall dismiss you, He shall thrusting thrust you out altogether.
1. The earnestnes of their dismission.
2. The thoroughnes of it is here discovered. A total full deliverance of Israel shall follow upon this.
Quest. When did God reveal this to Moses?
Answer. 1. It is thought by some at his first appearance, but not so likely, for God did not reveal all particulars at one and the same time, but at their several seasons to keep him up in believing and expecting. 2. It is most likely God gave him this discovery upon his last comming to Pharaoh; whereupon he gave him that peremptory answear that he would see his face no more. Thus God could and did appear.
Quest. What meanes this hast in thrusting them out?
Answer. A ready and full discharge of them without any further capitulation.
Note we.
D. 1. When God warrants his Servants, they may well refuse to see the face of tyrans. Connection.
D. 2. God hath his plagues in reserve which shall do, what none had done before on sinners.
D. 3. One plague determined of God shall do more then 9 foregoing on his enemies.
D. 4. Combined persecutors are joined in Gods plagues. Pharaoh and Egypt
D. 5. In Gods own time he will get victory over his enemies, they shall yeeld.
D. 6. At Gods word oppressours shall be forced to dismisse his Church readily and fully. Ver. 1.
2. Gods direction now followeth unto Moses for a message unto the people of Israel, upon this last plague discovered, where note,
1. The word directing him what to do, Speak now in the ears of the people, and they shall or let them ask a man from his neighbour, Ver. 2.and a woman from her neighbour, vessels of silver and vessels of gold. Onk. Ar. Syr. Vulg. same. — Privily, &c. — Garments. Sept. Sam. Herein note,
1. A commission for Moses to speak in the hearing of the people, which he must needs do by others among so many thousands, and the matter of his speech was to order the people, to do what God foretold. Ch. 3.22.
2. The obedience required which was that men from their companions, and women from their neighbours should aske vessels of silver and gold, which are read Jewels, but probably they were instruments of several sorts,foreign some greater and some lesse, these they were to aske. Ours, and most say by borrowing, and it may be so, yet it is not so necessary, for the word signifieth asking in several wayes; and God had said before they should spoil the Egyptians, which might be by another kind of asking at that time. But take it as it is ordinarily conceived.
Quest. Was this a righteous act?
Answ. 1. It was Gods command, who can call that unjust? 2. God was disposer of all the earth, and therefore justly might appoint his people to demand and have. This can be no unrighteousnes from the Lord of all.
2. The successe attending this word is twofold,
Ver, 3.1. Concerning the people, And Iehovah gave the people favour in the eyes of the Egyptians. Most readings agree. — I will give. Sam. Herein note.
1. The power ingratiating, Iehovah.
2. The subject ingratiated, Israel.
3. The grace itself, favour in the eyes of the Egyptians, to give what they would ask of them, this was Gods word. Shall give, &c.
2. Concerning Moses, Also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants▪ and in the eyes of the people. Onk. Vulg. same. — Before the Egyptians, &c. Sept. — Was honorable, &c. Syr. — Moses was a very great Apostle in the land of Egypt with Pharaohs Captains, &c. Ar. Here the Samaritan edition inserts all spoken from God which afterward Moses declared unto Pharaoh; in these is not reported any favour shewed to Moses but that he was great, and so feared by them, though they loved him not. Here
1. The term of connection also, notes this to be of a different nature from the former, God gave them favour, but made Moses great.
2. The matter connected is the narration of the state of Moses, wherein may be noted,
1. The subject spoken of, the man Moses, not a despicable but an honorable man.
2. The condition spoken of him, that he was very great, and indeed by greatnes terrible.
3. The witnesses of this greatnes, Pharaoh, &c.
1. The land of Egypt.
2. Pharaoh.
3. All his servants, for unto them is Moses sent, small and great were afraid of him.
Learn we.
D. 1. God at his pleasure doth not onelyonly give freedom to his people but fulnes.
D. 2. God may command his servants to ask and have of their very enemies.
D. 3. It is no wrong to aske and take what God commands his people.
D. 4. The silver and gold of enemies God can give to his Church at his will. Ver. 2.
D. 5. Where God giveth charge to ask he mooveth hearts of enemies to give.
D. 6. God can make his servants not onelyonly favorable to some, but terrible to others. Ver. 3.Ver. 3.
2. The word of warning, which Moses from God delivered to Pharaoh followeth▪ Ver. 4.5.6.7.8. Wherein,
1. He declares Gods midnight-walk in Egypt. Ver. 4.Ver. 4.
2. Gods midnight-judgment. Ver. 5.
3. The midnight-cry of the Egyptians. Ver. 6.
4. Gods discrimination of Israel from Egypt. Ver. 7.
1. Gods egresse or walk in Egypt is foretold, And Moses said, thus saith Iehovah, about midnight I am going out into the midst of Egypt, Sept. Sam. Syr. Vulg. same. — At midnight I will make my Angel walk thorough the country of Egypt. Ar. here note,
1. The messengers readines to expresse Gods revelation annexed to his command.
2. The word of Jehovah himself now manifested.
1. The speaker. Thus saith Jehovah, not Moses, but the mighty Lord himself speaketh all that followeth in the 4 next heads noted, so that there is no doubt of them.
2. The speech which is a prophetical warning in all the particulars forenamed, as,
1. His walk, and herein,
1. The party mooving, Jehovah himself.
2. The place of his walk, the midst of Egypt, the whole country.
3. The motion itself, I am going, which carrieth doubtles the dismal end of it, a going out to kill, as that passage behold I come as a thief. Such a motion is it, and that to destroy.
4. The time of this walk, at midnight, which was after the same day wherein Moses spake to Pharaoh the 14 day of the monethmonth Nisan, a more terrible visitation it was by being in the dead of the night, when all thought themselves secure in their beds. This is the first word of warning.
Note we hence.
D. 1. When God reveal's his mind to his Prophets they must speak it, and are ready.
D. 2. Gods true Prophets tell onelyonly that which the Lord said himself.
D. 3. When visitations by creatures will not moove the wicked, God will come himself.
D. 4. It is easy for God to visit a whole land at once thorough and thorough.
D. 5. God takes his time at midnight somtimes to visit his enemies.
D. 6. Gods midnight-walks are dreadfull visitations unto sinners. V. 4.
2. The next word which God speak's by Moses to Pharaoh is about the midnight judgement,Ver. 5. And every first born in the land of Egypt shall dye, from the first born of Pharaoh who sitteth on his throne, to the first born of the bond woman which is behind the mill, and all the first born of beasts. Sept. Sam. Ar. Syr. Vulg. same. — First-born of Pharaoh which was to come to sit upon his throne. Herein is foretold the fatall issue of Gods midnight walk,
1. Generally, the death of all the first born in Egypt.
2. Specially.
1. The first born of the King who was to suceeed in the throne and kingdome.
2. The first born of the poorest vassall of Egypt, set out by that proverbial phrase. A bondwoman or prisoner grinding in the prison house; this notes the lowest rank of all the Egyptians. Ex. 12.29. Judg. 16.21. Such is said to be behind the mill because she turned it before her.
3. The first born of the beasts; and all these universally were slain and dyed.
3. The next word of God speaks of the midnight cry,Ver. 5. And there shall be a great cry in all the land of Egypt, such as there hath bin none like it, neither shall there be added any as that. Sept. Onk. Sam. Syr. Ar. Vulg. to the same. Wherein,
1. God threatens a deep sense of this plague; implied.
2. A grievous horror and howling among the Egyptians.
3. An unparalleld character, none should be like it to come, neither was any past. Ver. 6.
Quest. Did Jehovah go forth and do this himself?
Answ. 1. He himself doubtles was the first cause and author of it. 2. This hinders not but by his Angel he might execute it. 3. Yea and by good Angels, for the redemption of the Church. See Genes. 19.
Quest. Was it just to kill the children and let the fathers live who provoked God?
Answ. 1. The righteous Lord cannot but do righteously. 2. The Children as well as fathers are known to him, and the cause of his dealing with them. 3. He hath threatned to visit sins of fathers on Children, as the race of wickednes. 4. God did but reserve their fathers to another destruction. Chap. 14.27.
Quest. Why were the beasts slain with them?
Answ. 1. It is Gods prerogative over creatures to make and destroye, punish them which way, and with what circumstance he pleaseth. 2. It was to take greater vengeance on the wicked possessours of them, beasts being considerable helps, and thereby they were the more plagued.
Quest. Why did God strike the first born?
Answ. 1. It is at Gods liberty to choose his mark for judgment, none may aske him why? 2. Yet God had threatned this before, because they oppressed Israel, Gods first born. Ex. 4.22.23.
Quest. Was there a first born in every house?
Ans. 1. No need is of pressing that. 2. In all houses where they were, they slain. 3. Where were none it is likely the chief of the family were smitten.
Which teacheth us.
D. 1. Gods midnight visitation aims at the first born and choisest of the wicked.
D. 2. Heirs of Kings and peasants God takes away in his midnight walk.
D. 3. The generations of the wicked perish before them, or with them.
D. 4. The first-born and choise of beasts God culls out and kills for the sins of men. Ver. 5.
D. 5. The grievousnes of plagues is in the deep sense of and bitter cryes under them.
D. 6. Vnparrallel'd horrors and cries hath God allotted to Egypt literal and spiritual. Ver. 6.
4. The next word of God is for discrimination of Israel under this plague on Egypt. Here,
1. The priviledge of Israel is expressed, But against any of the sons of Israel shal not a dog moove his tongue, Ver: 7.against man or beast, Sam. same, — Shall not snarle or bark wi…h his tongue, Septuag. — The barking dog shall not hurt any, Onk. Syr. — Apud eos, &c. non mutiet, &c. Vulg.
1. The subject of this priviledge, the sons of Israel Gods Church and choise portion.
2. The priviledge itself expressed in a proverbial speech, A dog shall not moove his tongue against man or beast in Israels tents, i. e. They shall be all at peace and in quietnes. The dog is the wicked man here properly, Hos. 10.21. Ps. 22.16.20. It sutes with that, Job. 5.16.
2. The reason of this priviledge, That ye may know Jehovah doth marvellously separat between Egypt and Israel, Onk. Sam. Syr. Vulg. same, — What great things God will make glorious, Septua. — In what matter God distinguisheth the sons of Israel from the Egyptians, Ar. Herein the end of this priviledge is shewed,
1. Generally, that God puts a difference hetween Israel and Egypt.
2. That he works wonderfully for Israels peace.
3. That he wonderfully separat's Egypt to destruction.
Thus farre God speak's.
And instructs us.
D. 1. Gods determining in the midst of the cries of the wicked, his people shall be quiet.
D. 2. The dog -barking of the wicked against Gods Israel is restrained upon Gods Word.
D. 3. The Church of God and all theirs are in security when enemies are in the midst of shakings. Their bowels are in safety under Gods cammands.
D. 4. In executing Judgments God makes a wonderful difference between his Church and enemies. Somtimes in present, but alwayes at last.
D. 5. Gods mind is that hereby men should know him to be the discerner between the just and unjust. Ver. 7.Ver. 7.
2. The last thing noted in this warning is the event of it, and this is threefold, delivered in the words of Moses,
1. The event concerning the Egyptians,Ver. 8. And all thy servants shall come downe to me, and shall bow themselves to me, saying, Go thou out, and all the people that is at thy feet, and after that I will go out, — Whom thou leadest, Sept. — Ask me which is with thee, Onk. Ar. — Worship me, Ar. Syr. Vulg. which somtimes so render the Hebr. word. Wherein,
1. He foretels the case will be altered, and that those Nobles of Pharaoh, who together with himself were taunting at him, and the God of Israel, and hitherto had dared 9. plagues, yet now at last should yeeld, and that in 4. expressions,
1. They should come down to him, he was resolved to come at them no more.
2. That they should cringe and bow to him, who were usually taunting and despising him.
3. That they should desire him and Israel to be gon out of their coasts having felt Gods hand.
4. That upon this he was resolved to go, and not before, Then will I go out.Ver. 8.
2. The event concerning Moses, And he went out from Pharaoh in heat of anger, Onk. Sam. to the same. — With vehemency of anger raised for him, Arab. — With great anger, Sept. — To angry, Vulg. foreign, Septuagint. Herein are related,
1. The daparture of Moses having done his last message from God to Pharaoh, he now tells him before he departs, what would be the event of this last plague, and withall giveth Pharaoh his desire and goeth away from him.
2. The manner of his departure, it was with rage and burning anger against such hardn…d and incorrigible sinners; this meek man was inraged with these hardned persecutors, and flung away in fury.
Quest. Did Moses well to be so angry?
Answ. Yea. 1. The principle of it was the zeal of God. 2. The object of it was the most mischievous pride, obstinacy and rebellion against God, and cruel persecution of the Church. 3. The end of it was Gods glory in in scorning the scorner.
Learn we hence.
D. 1. Gods instruments having done his message in his name, may well mind the event to enemies & themselves.
D. 2. Divine vengeance will make them come to his Servants, who have discharged them their sight.
D. 3. Brow-beating persecutors may be made to stoop and bow to Gods despised Servants.
D. 4. Powers that hold the Church captive may be forced to desire their departure full and free.
D. 5. Gods instruments will go and lead his Church from bondage, when he commands, and that victoriously.
D. 6. Highest anger against sin becomes the best of Gods Servants.
D. 7. God makes his despicable instruments victoriously to scorn the powers that scorn him, Ver. 8.
3. The last event foretold is concerning Pharaoh, and that by Gods own discovery to Moses. Wherein,
Ver. 9.1. His sin is discovered, And Jehovah said to Moses, Pharaoh shall not hear you, Ar. Vulg. to the same, — Will not acquiesce in you, or yeeld to you, Onkelos.
1. The discoverer of this sinful event is Jehovah.
2. The subject to whom it is discovered is Moses, that he might not be discouraged.
3. The sinner and the sin discovered Pharaoh shall not hear you, that is, so as to believe this plague will come upon his first born; he will regard none of your words, he will by unbelief reject you and me.
2. Gods end in suffering and ordering this sin is discovered, That my wonders may be multiplied in the land of Egypt, Sam. Ar. Vulg. to the same, — That I may multiply my signes, &c. Sept. Onk. Syr. In general, the end is the manifestation of Gods glory in his judgments upon such prodigious sinners.
1. The matter to be manifested, Gods prodigious and wonderful signes of vengeance, his monstrous plagues and unheard of judgments.
2. The manner of manifestation, by multiplication of them, sending one wave or billow upon the neck of another, even to tenfold partial plagues, and then the sweeping vengeance at the red sea.
3. The place of this manifestation, the land of Egypt, from Pharaoh on the throne, to the captive on the dungeon; this God was resolved to make the stage or theatre of his vengeance, for a memorial to unbelieving hardned sinners, Ver. 9.Ver. 9▪
3. The meanes of bringing such prodigious vengeance upon such sinners is reported, which was the ministry of Moses and Aaron,Ver. 10. And Moses and Aaron did all the wonders before Pharaoh, Readings do agree: Wherein is related,
1. The Ministers by name, Moses and Aaron.
2. The work of their ministry, they did all these prodigious things commanded them from the first to the last.
3. The presence wherein they were done. In the eyes of Pharaoh: they did them signally before him, but God did really and effectually; yet all these done in the sight of such a sinner, are an occasion to him of greater unbelief.
4. The judgment spiritual, which God notwitstanding in justice bringeth on him,Ver. 10. And Jehovah made strong the heart of Pharaoh, and he sent not away the sons of Israel out of his land, — The Lord hardned. &c. Al readings agree. Here,
1. The Judge, Jehovah himself.
2. The subject of the judgment, in general Pharaoh, and in special his heart.
3. The judgment itself hardning, stiffning, making it obdurat and stubborn, not by infusing evil, but in justice giving him over to his own hearts lust, and to be hardned by Satan.
4. The fruit of this judgment, the further oppression of Gods Church. He would not send Israel away, but hold them captive. Thus farre is the word of warning about the tenth plague, and the events thereof foretold.
Which teacheth us.
D. 1. God foreseeth, and somtimes maketh known that wicked sinners will not hear his Ministers sent to them.
D. 2. Such refusal of the wicked to hear Gods Word foreruns usually some strange plagues.
D. 3. God somtimes aims at the multiplying of prodigious judgments upon multiplyed unbelief.
D. 4. God makes the Theatre of his vengeance where he pleaseth.
D. 5. Egypts prodigious sin and vengeance are made exemplary by God to all ages. V. 8.
D. 6. Gods Ministers do but his work and deliver his word, and sinners harden themselves by the same.
D. 7. Ocular demonstration of Gods strongest plagues will not persuade sinners to beliefe.
D. 8. VponUpon such wilful hardning against his word, God justly hardens to destruction.
D. 9. Sinners hardned by God will do all the mischief they can against him and his people, Ver. 10.