An Exposition of Genesis, Exodus · Chapter 7
CHAP. VII.
IF we consider this Chapter by itself, two general heads may be noted.
1. Gods finishing of his preparation of Moses and Aaron, as to what they were to speake. Ver. 1.7.
2. Gods preparation of them by the workes which they were to do in order to deliverance. Ver. 8.25.
But with respect to the dependance of this former part of the Chapter with the precedent, I shall observe the former method noted, before Gods incouragement. Ver. 1.5.
3. Then here followeth Gods answear to the excuse of Moses, which is by way of incouragement to him against his exceptions made before; and that in these wayes.
1. In what God will do for Moses, And Jehovah said to Moses, Ver. 1.see, I have given thee a God to Pharaoh. Sept. Sam. Syr. Vulg. same. — A Prince to Pharaoh. Onk. — A Lord, &c. Ar. Herein we may profitably observe.
1. Gods designation of Moses after so many excuses and put-ofs, yet to speak to him again for his incouragement. And Iehovah notwithstanding the former shift, yet saith to Moses.
2. Gods demonstration to him see; all readings to the same, in which expression he puts Moses to consider, that however he thought of himself, yet he should now perceive what God thought of him & would do unto him, see, look upon, consider what I shall say.
3. Gods donation, I have given thee a God to Pharaoh. Some read Elohim here used, a Prince, a Lord, but here the term of God is most apt.
1. The gift bestowed is to be a God, not properly which is incommunicable, but by participation & in a borrowed sense; so he is.
1. A soveraign to Pharaoh to command him.
2. A judge and avenger, to execute wrath on him.
3. Terrible to Pharaoh, as God is to the Kings of the earth, so Ben. Uzziel. paraphraseth, fear not, I have made thee to be feared by Pharaoh. Tremendum feci.
2. The manner of bestowing it, is by gift, freely and powerfully constituting them in this kind and state of a deity, which is onelyonly in the absolute power of God to do.
3. The subject over whom God gave him this preeminence, Pharaoh King of Egypt, so the Prince is subjected to the shepheard; and is made to tremble at the shepheards staffe.
2. The second incouragement is Gods disposition or designation of Aaron,Ver, 2. And Aaron thy brother shall be thy Prophet, Sept, Sam. Syr. Vulg. same. — Thy interpreter. Onk. and Ar. This God replieth, as to the uncircumcision of his own lips; the like whereunto we had. C. 4.14. Here God maketh,
1. Moses to be the oracle from himself.
2. Aaron to be the Minister to declare and speak from this oracle, for such is the meaning of Prophet here, not a foreteller of secrets to come, but a preacher of Gods will revealed in present unto Pharaoh and Israel. Ver. 1.
Observe we hence.
D. 1. Great is Gods goodnes and patience to reason with and incourage his backward servants.
D. 2. It is seasonable for Gods servants against discouragements to consider what God offers them.
D. 3. It is Gods prerogative to give his name and power to shepheards over Kings.
D. 4. Men judging themselves as uncircumcised, may be made by Jehovah as Gods.
D. 5. Jehovah can make instruments Gods, for vengeance to enemies, and oracles to his people.
D. 6. Inferiour Gods made by Jehovah may need their helps to speak though he need none.
D. 7. Prophets are properly Gods mouth and lips to his Church.
D. 8. Such helps are great incouragements to rulers in carrying on Gods work. Ver. 1. Ezra. 5. Ver. 1.2, 3.
3. The incouragement is, Gods next efficacious work upon the mouth of Moses and Aaron.
Ver. 2.1. Gods undertaking for Moses, Thou shalt speak all that I command thee. Readings mostly agree. — Speak to him, Sept. — To Aaron thy brother, &c.— And he, &c. A…. This word was certainly given for the incouragement of Moses, it may be understood as well by way of promise, as of injunction; that God doth not onelyonly injoin him to speak, but promiseth or undertaketh he shall speak, however he pretends his infirmity.
1. The subject of this incouragement is Moses.
2. The incouragement itself is an injunction of him with efficacious assistance to speak, thou shalt surely speak, notwithstanding weaknes.
3. The person to whom is not expressed in the Hebr. — The 70 read to him. — The Ar. to Aaron thy brother; which seemeth probable, he being made a Prophet to Moses.
4. The matter of his speech. All that God commanded. This was the part of Moses.
2. Gods order as to Aaron, And Aaron thy brother shall speak to Pharaoh, that he send the sons of Israel out of his land. All readings agree. Here note,
1. The subject injoined and inabled Aaron thy brother.
2. The party to whom he is ordered is Pharaoh.
3. The work insisted on was to speak.
4. The matter of the speech, that he let the sons of Israel go, or send them out of his land: this God not onelyonly injoins but undertakes that it shall be spoken with effect.
Note we.
D. 1. Weaknes and unwillingnes in instruments God quickens to his work by precept and promise.
D. 2. When God makes man to speak, he utters all his commands.
D. 3. God orders one instrument from another to utter his mind to worldly powers.
D. 4. At Gods word poor despicable creatures, command oppressing powers to release the oppressed, and it shall be done in time. Ver. 2.Ver. 2.
Ver. 2.4. God incourageth Moses further by shewing him how he will order Pharaoh and his land to bring to passe his word. V. 3.4.5. Wherein,
1. Gods act is recorded, Ver. 3.Ver. 3. Which is twofold.
1. Upon Pharaoh, And I will harden Pharaohs heart. All readings agree.
1. The agent, God.
2. The patient, Pharaoh.
3. The action, Obduration, or hardning Pharaohs heart.
Quest. How doth God this and is blameles?
Answ, This act God own's often, Chap. 4.21. I will make strong Pharaohs heart, here it is, I will make hard or difficult to be perswaded by all words or works; that God doth so is certain; and that God cannot sin is as certain. Consider then.
1. Hardnes, or sinful obstinacy as mans own sin arising from a corrupt principle within him. He that hardens his heart, &c. Pro. 21.14. Job. 9.4.
2. Hardning as an act judicial belongs to God (such is this here) and that without sin, for God puts no evil into mans heart, but thus act's.
1. He leaveth man to his own hardnes.
2. He occasioneth further hardening by his word and works which stirre up wicked hearts to sin. So the law occasions sin and death, and is holy.
3. He in his just judgment giveth up such to be hardned by Satan, and their own lust. In all this he is righteous.
2. Gods act upon Egypt and all the inhabitants, And I will multiply my signes and wy wonders in the land of Egypt. All readings agree.
1, The agent here, the same Jehovah.
2. The act is multiplication of signes and wonders; such as might instruct, and such as would afflict; that they might be perswaded. The enumeration of these follow in the history.
3. The object upon which these are wrought in the land of Egypt, that is all the people of the land, (viz. Egyptians.) and some strange works upon the land itself for their sakes. Ver. 3.Ver. 3▪
2. The effects consequent upon these acts of God; and they are 4.
1. Pharaohs denial,Ver. 4. And Pharaoh will not or shall not hearken unto you. Readings agree. — Shall not acquiesce. Onk. — Shall not obey. Ar. In this is the sad effect of Gods acts, that Pharaoh will not be perswaded nor hearken to any message from God for Israels dismission.
2. Gods further infliction upon Egypt, That I may or and I will give or lay my hand upon Egypt. foreign. Sept. Sam. Syr. and Vulg. same. — And I will lay the stroke of my strength, &c. Onk. — Until I send my stroak. Ar. here mark,
1. The inflicter, God.
2. The infliction, laying on his hand which is his vengeance.
3. The object of it, Egypt, or the Egyptians. This is the consequent of hardning the heart and turning away the ear from God.
3. Gods leading forth Israel, And I will bring forth mine armies, my people, the sons of Israel, out of the land of Egypt with great judgments. — Sept. with my power and great vengeance. Onk. Sam. Ar. same as Hebr. Syr. wants this.
1. The work, eduction from Egypt.
2. The object set out
1. Gods Armies.
2. Gods People.
3. The sons of Israel, whom God had demanded from Pharaoh before.
3. The manner of leading them forth, with great judgments of which we shall read hereafter. Ver. 4.Ver. 4.
4. The manifestation of Gods glory upon all, And the Egyptians shall know that I am Iehovah, when I stretch forth my hand upon Egypt, and I will bring out the sons of Israel from among them or midst of them, Sept. Sam. Syr. Ar. to the same. — When I lift up my strong plague, Onk.
1. The end aimed at is the notifying of Jehovah unto the Egyptians, Israels enemies.
2. The meanes to reach this end. Two-fold.
1. Gods stretching forth his hand in great judgments upon Egypt.
2. Gods delivering and bringing forth of Israel from the midst of them. Hereby he was known to be Jehovah in putting judgments in being upon enemies, & making promises good to Israel. Ver. 5.Ver. 5.
We Learn hence.
D. 1. God foretels mans obstinacy unto his will revealed, that his inctruments should not be offended.
D. 2. God hardens hearts as a judge, but men harden themselves as sinners.
D. 3. Gods word and works may be an occasion to men of hardning but not the cause,
D. 4. Mans hardning is truly the cause of Gods multiplying his terrible signes upon men. Ver. 3.
D. 5. Sin and judgment will not set men hear the voice of Gods words or wonders.
D. 6. Refusal to hear makes God put forth his hand in greater vengeance.
D. 7. Hardnes of heart in oppressors cannot hinder God from redeeming his people.
D. 8. Gods Church is his armies, his people, and his Israel.
D. 9. Great judgments shall make men yeeld, when great mercies cannot perswade them. Ver. 4.
D. 10. God is prooved to be Jehovah to his enemies by putting his judgments into being on them.
D. 11. God is Jehovah to his Church by putting deliverance into being for it.
D. 12. The great end of God in all these providences is to be known to be Jehovah in the world. Ver. 5.
2. The obedience of Moses and Aaron, which was the fourth head in the general division, now followeth. Ver. 6.7. Wherein are two things.
1. The obediential answear made by these instruments. V. 6.Ver. 6. And Moses & Aaron did as Jehovah commanded them, so did they. All readings agree. We have here to note,
1. The connection of this obedience to Gods former incouragement, at last God prevailes, and he gave not over till he gained his will.
2. The matter connected, an obediential return.
1. The parties obeying. Moses and Aaron.
2. The act of obedience, they did the will of God.
3. The rule of their obedience, Gods commandements, as Jehovah commanded.
4. The certainty of it in the reduplication. So did they; exactly in every part, and faithfully as to Gods will. Ver. 6.
2. The age of both these instruments recorded; And Moses was the son of 80 years, Ver. 7.and Aaron the son of 83 years when they spake to Pharaoh. All readings are to the same purpose, Moses was 80 years old, &c. Herein note,
1. The age of Moses is recorded. 80 years.
2. The age of Aaron is related. 83 years.
3. The time when their ages were compleated described by their embassage, it was when they were sent by God and spake to Pharaoh about sending Israel out of Egypt.
Quest. 1. Why doth Moses record his own obedience?
Answ. 1. Not to boast himself, or commend Aaron as if their forwardnes had caused Israels redemption. 2. But as he had recorded his own fears and withdrawings from the work of God impartially to his own shame; now he discovers that God had overcome that unbelief, and unwillingnes of his, so that, now both he and his brother, go readily to their work; and after this make no more excuses; Moses therefore here ascribes to God the victory over his will.
Quest. 2. Why are the ages of them both here recorded?
Ans. 1. It is generally to help on the right understanding of the sacred chronologie set down in Scriptures, Act. 7.23.30. 2. It might be to let us see Gods prerogative in setting the yonger before the elder. 3. It is conceived by some to set out the venerable state of these instruments by their age. 4. It seemes yet more probable, it was, to set forth Gods glory who chose such as for their age were decaying men, and going to their graves, now that God should make them renew strength and parts and courage, to lead the armies of Israel out of Egypt; this magnifieth Gods grace, as it was noted afterward of Moses that when he was 120 years old, his eye was not dim, nor his natural strength abated. This was Gods great work. Deut. 34.7.
We hence observe.
D. 1. God by his incouragements at last gets victory over the unruly wills of his servants.
D. 2. Souls made willing do axactly look to Gods command in their obedience.
D. 3. Gods glory is much concerned in the record of the exact obedience of his servants. Ver. 6.
D. 4. Old decaying age can God receive to make it useful for his Church.
D. 5. Gods prerogative it is to set the yonger before the elder.
D. 6. God makes old servants powerful and venerable to worldly Potentates in bespeaking them. Ver. 7.
2. Now we are come to the second general head of this Chapter, which was also noted in the first great Analysis to be the second way of Gods preparing his instruments for Israels redemption, by working signs and wonders, as well as by speaking to Israel, and Pharaoh. Now this preparatory work begins here, and continueth to the 30th verse of the 12th Chapter. Herein,
1. God inableth them to work strange perswasive wonders to win Pharaoh. Ver. 8.13.
2. Terrible vindictive wonders to force him to send away Israel. Ver. 14. and so to the 12th Chap.
In the first we have these things considerable,
1. The injunction of them to work Ver. 8.9.
2. The execution of Gods will by them. Ver. 10.
3. The consequent events hereupon.
1. Pharaohs opposition to Gods works. Ver. 11.12.
2. Gods confutation of Pharaoh. Ver. 12.
3. Pharaohs hardning hereupon. Ver. 13.
1. About Gods injunction to Moses and Aaron note,
1. The preface to it. Ver. 8.Ver. 8. And Jehovah said to Moses and to Aaron in saying. foreign. Sep. Readings are to the same. — Spake this speech. Ar. no difficulty is here.
1. The injoiner Jehovah.
2. The injoined Moses and Aaron.
3. The manner of injunction by speech. Ver. 8.
2. The occasion or ground of the injunction supposed,Ver. 9. When or if Pharaoh shall speake to you saying, give a miracle for you. Sam. same. — Give us a signe or a wonder, Sept. — To me. Ar. Syr. — Shew signs Vulg. Wherein is supposed.
1. Pharaohs slighting of them.
2. Pharaohs scornful putting them upon the proof of their commission: Give a miracle for you; that is, let me see what you can shew for your authority; that you come to demand Israel from me, let me see some prodigie, signe, or miracle that may speak for you.
3. The injunction thereupon, Then thou shalt say to Aaron, take thy rod and cast it before Pharaoh. All readings agree.
1. Herein the authority of Moses is confirmed over Aaron, Thou shalt say.
2. The matter of command from Moses to him.
1. Take thy rod, here it is stiled his, which before was the rod of God and Moses. So it is.
2. Cast it before Pharaoh; throw it at his foot. Nothing difficult in this.
4. The issue of these acts,Ver. 9. It shall be a dragon, so the word Tannin here doth note, a huge great snake or serpent which was formidable,foreign Mal. 1.3. Sam. Sept. foreign — Onk. Coluber. Ar. Syr. Draco. However this was mentioned twice before and acted at Horeb and before Israel…, yet here, God will have this signe or prodigie done now before Pharaoh. Ver. 9.
We remark.
D. 1. After God hath won his servants to willing obedience, he commands them, Ver. 8.
D. 2. God supposeth and foretelleth his instruments that worldly powers will sift their authority.
D. 3. It is the frame of wicked hearts, to put Gods Ministers to do miracles before they believe.
D. 4. God to testify to his Ministers somtimes giveth miracles to be done by them.
D. 5. One instrument may God set over another to do his strange signes.
D. 6. When God injoineth his to work wonders, he is sure to effect it.
D. 7. Dead sticks shall become dragons at Gods word to awaken unbelievers.
D. 8. God by his word and work leaveth sinners without excuse for unbelief. Ver. 9.
2. The execution of Gods will by Moses and Aaron now followeth. Ver. 10. Wherein are these particulars.
Ver. 10.1. Their entrance in unto Pharaoh, And Moses went in, and Aaron unto Pharaoh. — Before Pharaoh and his servants, Sept. Readings agree.
1. The term connecting knits this obedience to Gods command precedent, he bids them go, and they go, and make their way to Pharaoh.
2. The subject of this motion, Moses and Aaron, now newly animated and spirited by God.
3. The motive itself, the first act, they went boldly in before Pharaoh and his servants.
2. Their obedience set out two wayes.
Ver. 10.1. Generally, And they did so as Iehovah had commanded. All readings concurre. The subject, act; rule and extent of obedience are here remarkable.
Ver. 10.2. Specially, And Aaron cast his rod before Pharaoh and before his servants. Readings concurre mostly, onelyonly servants are called Captains by Ar. Nobles. Syr. Here is no difficulty. OnelyOnly it is supposed, that here Pharaoh did demand a signe, upon their bold entrance, and then is it expressed that Aaron did at the word of Moses cast down his rod or staffe before Pharaoh and his servants.
3. The effect, And it became a dragon, Ver. 1.Sept. — Turned into a snake. Onk. All readings agree.
1. The connection here joines the effect with Gods promise, and obedience to his command.
2. The effect, a strange mutation, whereof here,
1. The subject, Rod.
2. The change, It was.
3. The term, A dragon.
Quest. Was this a real or true conversion?
Answ. Yea doubtles, for,
1. God had done it before to them, and commanded it to be done by them, and promised the effect. Ver. 9.
2. Gods might and power to do such things is unquestionable, he that made all things of nothing, can make any thing of any thing.
3. It is Gods property to create true and real effects, according to the truth of his own being.
Learn we.
D. 1. New quicknings the best of Gods servants need, unto new undertakings besides their call.
D. 2. Poorest instruments, animated by God, dare face oppressing potentates on earth.
D. 3. It is the onelyonly safety for Gods servants to do as he commands them.
D. 4. Small actions in obedience are ordered by God to great issues, though despicable to men.
D. 5. Not a word of God shall fail, but the very nature of creatures shall change rather to verify the same.
D. 6. Gods miracles are in truth, to confirm his authority among men. Ver. 10.
The events hereupon following are three.
1. Pharaohs opposition to this signe.
1. In calling the Magicians.Ver. 11. And or then Pharaoh calleth for the wise men and sorcerers, Readings agree onelyonly in rendring the term sorcerers which others read magicians withes, &c.
2. The person calling here is Pharaoh, now set to contend with God by his instruments.
2. The persons called, are set out by three titles describing them, two are in this passage.
foreign1. They are called wise men; such they pretended themselves to be, and such they were accounted by their adorers: the 70 call them foreign, which notes, the hunters or depravers of wisdom, using wits to deceive.
foreign2. They are called, as ours read, sorcerers, witches, wizards; this title among the rest must note such as by pretended art did oppose the divine revelations of God; whether it were mediatly or immediatly consulting with the Devil, as the way was various.
3. The call itself, he doubtles by his power commanded these servants of his to contend with Moses and Aaron, and the God from whom they were sent for Israels redemption, and to view wonders with them.
2. In the works which they did these are described.
Ver. 11.1. Generally, And they also, the magicians of Egypt did so with their inchantments. Onk. same. Sam. and Syr. to the same. — The inchanters of the Egyptians, did in like manner with their sorceries. Sept. — They did so by their secrets. Ar. — And some secrets they did likewise. Vulg.
foreign1. The subject spoken of is the same persons under another title, read magicians, it comes from a word noting heaven, & is used to note such Astrologers as by the observation of the heavens calculat nativities; these were such as by pretended skill in the constellations opposed God speaking by Moses. Inchanters. 70.
2. Their worke, they did also in like manner as Moses and Aaron in shewing wonders; so it was as to the sense of Pharaoh.
foreign3. The way of doing it, With their inchantments, it notes secret mutterings, or singings, which is, by converse with the Devil; in one way written Belateihem is the Devils proper work, but Belahateihem is the work of the witch. Buxtorf Lex. Ver. 11.
2. Specially is their worke discovered,Ver. 12. And or for they cast down every man his rod, and they became dragons, Septuagint. Sam. Syr. same. Vulg. — as dragons. Ar. — Turned into snakes Onk.
1. The special worke done, They cast down every man his rod, as Aaron did, the words are plain.
2. The effects, they were turned into dragons or great serpents.
2. The next event is Gods confutation of Pharaoh, and these works of sorcerers, by victory over them; so it is written, And or but the rod of Aaron swallowed up their rods. Ver. 12.Readings agree.
1. The conquerer is Aarons rod, and God by it.
2. The conquered. The rods of sorcerers and Pharaoh in them.
3. The conquest, the first swallowed up the second, so were these magicians amused, they could not keep what by inchantments they made.
Quest. 1. Who and what were these magicians?
Answ. 1. Their names are not here recorded, but the Apostle names two of the heads, Iannes and Iambres; and some of the Rabbins mention the same. 2 Tim. 3. ver 8. 2. Their number is not certain, but probable divers were they, to outvye the two instruments of God, and shew, that Pharaoh had many to work such things as these by. 3. Their quality is set out by three words here.
1. Chacamim, wise men.
2. Mecasphim, Sorcerers.foreign
3. Chartumim, Magicians.
But to these are more titles added. Deut: 18.10.11.14.
4. Kosem, A diviner.
5. Meyomen, An observer of times.foreign
6. Menachesh, An inchanter, or southsayer.
7. Chober. A charmer.
8. Sheoel ob. A consulter with familiar Spirits.
9. Jideyon. A wizard.
10. Doresh El-hammethim a necromancer, one that consults with the dead.
11. Mecosheph. A witch.
All these are unlawful practises, wherein if men make immediat contracts with the Devil, it is the highest wickednes; but if not so, the Devil delude's and help's them on to do this horrid sin. Such are these men.
Quest. 2. Were the rods of these magicians turned into true serpents?
Answ. 1. Satan with all his power cannot make any true being but lyes. 2. God yet may permit and order Satan, to make use of that which himself create's, as to speak the truths which he alone giveth, so Balaam did. 3. These were mira but not miracula, which he hath a power permissive to perform, but miracles are past his skil.
Quest. 3. What is carried in their swallowing up by Aarons rod?
Ans. 1. The discoverie of them to be but false signes. 2. The destruction of them, that men might see there was no cause to be seduced by them. 3. The last event, is the hardning of Pharaohs heart by these, wherein note,
1. Gods judicial act, And he hardned Pharaohs heart, Ver. 13.or Pharaohs heart waxed strong. — foreign, Sept. …— Was hardned. Onk. so Sam. Syr. Ar.
1. Pharaohs sin. Is here implied.
2. Gods judgment. Is here implied.
2. The effect, And he hearkned not unto them, Sept. Sam. same. He let them not go. Syr. — He obeyed them not. Ar. — He rested not in them. Onk. All this is carried in the phrase, he heard them not.
3. The proof of Gods word to be true herein, As Iehovah had said or spoken. All readings agree; wherein is observable that the event did fully answear Gods prediction; so he foreknew and so he foretold, that his servants might not be offended.
Quest. 4. Was Pharaoh excusable upon these signes?
Answ. No, for. 1. They were false, and acted by wicked instruments. 2. They were destroyed, which might have convinced them. 3. They were against the word which God sent him. Such are lying wonders. Deut. 13.1, &c. Ver. 13.Ver. 13.
From all which we gather.
D. 1. Miracles from God will not perswade wicked hearts to believe.
D. 2. Vnbelieving sinners are apt to call in all instruments of Satan to gainsay God.
D. 3. Providence hath of old suffered wisdom to be abused to sorcery, and pernicious acts. Ver. 11.
D. 4. God hath suffered creatures by Satans help to doe some like things to his miracles.
D. 5. VnderUnder Gods permission Satan may worke strange changes in creatures, but no miracles.
D. 6. Gods true miracles devour all lying wonders of Satan. Ver. 12.
D. 7. Wicked hearts harden themselves by lying wonders against God, and therefore are hardned by him.
D. 8. The fruit of such hardning is rebellion against Gods word and will.
D. 9. Gods word is made good in all the disobedience of the wicked foretold. Ver. 13.
2. Now followeth the preparation for Israels deliverance by Moses and Aaron in the works of vengeance as well as wonder executed on Pharaoh and his people; which is best divided into ten heads according to the number of judgments related, from the 14th verse of this 7th Chapter to the 30th of the 12th, which we shall orderly consider,
The first judgment is reported in the residue of this Chapter from the 14th verse to the end, wherein we may note,
1. The cause of it mentioned. Ver. 14.
2. The command for it. 15.16.17.18.19.
3. The execution of it. Ver. 20.21.
4. The opposition to it by the magicians. Ver. 22.
5. The events upon it. Ver. 22 23.24.
6. The duration of it. Ver. 25.
To the first. In the discovery of the cause of this first judgement these particulars occurre,
1. Gods bespeaking Moses about it,Ver. 14. And Iehovah said to Moses. All readings agree.
1. The term connecting knits the speech of God to the former event on Pharaoh by the miracle shewed him, which sheweth that Gods special notice was upon Pharaohs return.
2. The speech itself. Jehovah said to Moses, by way of intimation to him, that now his word was made good; Pharaoh would not hear, and by way of incouragement to him, see how it is?
2. The cause of the future judgement declared, Pharaohs heart is heavy, he rejuseth to send away the people, Most readings thus. — Hardned. Syr.
1. The cause is expressed. Pharaohs heart is made heavy. This phrase noteth the aversenes or indisposition of any to their duty: to have eies & eares & hearts heavy, is to be altogether indisposed to the duties unto which men are called. Isai. 6. Ver. 19. Luke. 21. Ver. 34. This was done sinfully by Pharaoh through unbelief, but judicially by God.
2. The demonstration of this cause by the effect, He refuseth to s…nd away the people. Though I have expressed the truth of my message by a miracle; he will not yet set Israel at liberty,
Learn we.
D. 1. God quickly observes what successe his word and works have upon creatures.
D. 2. God sheweth the unbelief of the wicked to his instruments for incouragement.
D. 3. Vnbeliefe makes the hearts of sinners heavy unfit for duty, and judgement fastens it.
D. 4. The heart heavy to believe refuseth any of Gods words or commands sent to it. Ver. 14.Ver. 14.
2. Upon this renewed heavines of Pharaohs heart, God giveth out his command for his first judgment to be executed upon him by the hand of Moses and Aaron. Wherein,
1. He commands his addresse to Pharaoh,Ver. 15. Go unto Pharaoh in the morning, behold he goeth out to the waters, and thou shalt stand to meet him by the rivers brink. Most readings agree. — Go to morrow, &c. stand by the brink of Nilus. Ar. Here note,
1. The Author of this addresse, Iehovah.
2. The subject of it, Moses.
3. The term of it, Pharaoh.
4. The time of it, early in the morning.
5. The place, the rivers brink where Pharaoh was walking.
2. He commands him to take his instrument, And the rod which was turned into a serpent, shalt thou take in thy hand. Readings agree, and no difficulty is in the words. Ver. 15.Ver. 15.
3. He commands him to deliver his message.
1. His demand of Israel repeated, And thou shalt say to him, Ver. 16.Jehovah the God of the Hebrewes, hath sent me to thee, saying send away my people, that they may serve me in the wildernes. Readings the same. All this was said to him before.
2. His rebuke to him for not hearing, And behold thou hast not heard hitherto. Readings are to the same purpose. — Thou hast not obeyed or acquiesced. Sam. and Onk. Herein God chargeth him with his unbelief.
1. In the nature of it. Thou hast not heard.
2. In the measure of it, hitherto. Thus farre. Ver. 16.Ver. 16.
3. His threatning. Wherein he proposeth.
Ver. 17.1. The end of it, Thus saith Jehovah, in this shalt thou know that I am Jehovah. Readings agree to the same purpose. The scope is the notifying or making known of the name of Jehovah unto Pharaoh, by executing his foretold judgments on him, and making good promised deliverance unto Israel, which yet Pharaoh would not believe.
2. The plague threatned. Behold I smite with the rod which is in my hand upon the waters which are in the river and they shall be turned into blood, All readings to the same. — The water that is in Nilus. Ar, This was a part of his message commanded, what he should say to Pharaoh, wherein he tells.
1. What he will do. Behold I smite &c.
2. What the effect will be, water turned into blood. Ver. 17.Ver, 17.
3. The events following this plague, are three.
Ver. 18.1. And the fish which is in the river shall dye. All readings to the same, this was a grievous stroke.
2. And the river shall stinke, most so read. Nilus shall stink. Ar. — The river shall boil up or be hot. 70. This was a noisom plague.
3. And the Egyptians shall be wearied to drinke the waters out of the river. — Shall not be able, &c. 70. Ar. — They shall be grieved or afflicted to drink. Onk. Sam. — Troubled to drink, Syr. This was a sad effect, like to kill them with thirst. All this Moses had now in command to make known unto Pharaoh. Ver. 18.Ver. 18.
4. After this addresse injoined, God giveth command for execution of this plague. Where,
1. He chargeth Moses to give the word to Aaron,Ver. 19. And Jehovah said to Moses say thou to Aaron. All readings agree. Here onelyonly God observes his order, that Moses shall carry his mind to Aaron.
2. The word of charge itself given,Ver. 19. Take thy rod and stretch out thine hand upon the waters of Egypt, upon their streams, and upon their rivers, and upon their ponds, and upon all the gathering of the waters, All readings are to the same purpose, no difficulty is in the letter.
3. The issue ingaged hereupon, And they shall be blood, and there shall be blood in all the land of Egypt, both in vessels of wood and vessels of stone. In wood and stone. V. 19.Ver. 19.
Readings agree; no difficulty in words.
3. Now followeth the execution of all this.
1. Their obedience generally is noted,Ver. 20. And Moses and Aaron did so as Jehovah commanded. Readings agree, the words are plain.
2. More specially Aarons act is recorded,Ver. 20. And he lift up the rod and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants, readings are to the same purpose. This is but acting of what was commanded.
3. The event following discovered in these particulars.
1. And all the waters which were in the river were turned into blood. Readings agree, this was threatned and now done. There is another word that notes the conversion of them by a mighty power into blood. V. 20.Ver. 20.
2.Ver. 21. And the fish which was in the river died. All readings to the same. This was foretold.
3. And the river stank, readings the same. It was grievously noisom.
4. And the Egyptians could not drink water out of the river. All agree. Here was a great and strange plague.
5. The extent of this, And there was blood in all the land of Egypt, all readings agree.
Thus farre it came to passe as God had threatned. Ver. 21.Ver. 21.
Quest. How could Aaron stretch forth his hand over all the waters of Egypt?
Answ. Doubtles signally he smote onelyonly the waters which were in Pharaohs sight, but vertually, as to the effect, it was a stroak upon all waters not only abroad, but within dores in tubs, or cisterns.
Quest. What was the number of the plagues, and why?
Answ. 1. The number was ten. 2. The reason of it doubtles, Gods will in numbring and measuring his judgments to do his work. 3. As to the conceit of ten being a perfect number it is light, and that it should be proportioned to Gods ten commands, is not solid, however by these God might worke awe upon some hearts to obey them. I am the Lord, &c. Exod. 20.1.
Quest. In what space of time were these plagues executed?
Answ. It is not expressely stated, but it is probable, that it was no long but short time as some conjecture about a monethmonth; for when God began he sent his judgments one upon the neck of another, and if we consider the first plagues continuance 7 dayes, and so go on to the rest, the time of execution could not be long, though God was long suffering before.
Quest. Why was this first plague on the waters and so the rest in order?
Answ. 1. The will of the judge is the supream cause of all plagues in nature and order. 2. It is justly guessed God did by this avenge the blood of infants which were drowned in them. 3. It is thought God sent this in extremity, for it was not onelyonly a necessary element for life, but their Nilus was all their glory for plenty, merchandize, fishing, &c. So that hereby Pharaoh might be mooved the sooner.
Note hence.
D. 1. Early doth God dispatch the messengers of judgment to such as harden themselves against his works.
D. 2. God orders time, and place, and persons to meet with his adversaries.
D. 3. Despicable weapons or instruments doth God use to abase powers. Rod.
D. 4. Experienced instruments of wonder, are best in Gods account to be used. Ver. 15.
D. 5. God will's the addresse, and speech of his messengers to his enemies.
D. 6. In Jehovahs name his Embassadours are to demand his right from Princes.
D. 7. God by his poor messengers reprooves Kings for their refusal. Ver. 16.
D. 8. God will have wicked powers of the earth to know that he is Jehovah.
D. 9. The smiting of the enemies with vengeance manifests God to be Jehovah, acting his threatnings.
D. 10. God threatens blood for water, death of creatures, and vexation on men, to turn them. Ver. 17.18.
D. 11. God doth command his servants not onelyonly to threaten but to execute vengeance. Ver. 19.
D. 12. Gods instruments, men as well as Angels, are ready to execute his will.
D. 13. Signal smiting upon one part at Gods word brings the curse upon all waters.
D. 14. At Gods word, blood for water death on fish, stench, and drought on men, avenge his quarrel. Ver. 20.21.
4. The opposition of Pharaoh by his magicians now followeth,Ver. 22. And the Magicians of Egypt did so with their inchantments, Sam. same, — The inchanters with their sorceries. Sept. — The witches with their inchantments, Onk. Vulg. — The witches with their witchcrafts. Syr. — The magicians by their secrets. Ar. This also doubtles was done by Pharaohs command, wherein may be observed,
1. The term connecting, strictly joining this work of delusion to Gods precedent miracle. The devill makes hast to opposition;
2. The work annexed, wherein.
1.foreign The agents are the same Chartummei; as before Astrologers that by their wicked acts conversed with the devill, such are stiled witches, &c.
2. The act, they did so, that is as Aaron in turning water into blood.
3. The means whereby they wrought it are their inchantments, or sorceries or spells.
Quest. Whether did these turne waters truly into blood?
Answ. 1. Some assert that it was onelyonly by phantasm, but they did not so as Aaron. 2 Others imagine the Devil only shifted in blood for water, which seemed to be turned into bloud to Pharaoh and the Egyptian spectatours 3. Neither is it to be meant as if these magicians should work a true miracle as Aaron did from God, that could not be done by creature power.
Quest. 2. But where had they water if Aron turned all the water of Egypt into blood?
Answ. 1. They that conceive this only a phantasm, easily answear it was but such in shew. 2. But others who conceive a more real work, conjecture that they had it either by digging or that Satan under Gods permission brought it to them: It is not determined; but the more probable conjecture and the best which is that they might have it out of Goshen.
Quest. 3. Could they give Pharaoh and the Egyptians water to drink?
Answ. No, for it is expressely said that the Egyptians digged about the river for water; neither did they afflict the Egyptians with their water turned into blood as Aaron did.
We may observe.
D. 1. The Devil is quicke by his instruments to crosse Gods miracles with his delusions.
D. 2. VnderUnder Gods permission the Devil may do wonders by imitation but no true miracle.
D. 3. Inchantments are sometimes not only imitating, but undermining the miracles of God to save.
5. The next special head is the events which follow upon this miraculous judgment and its opposition, which is twofold.
1. Upon Pharaoh, and that in these perticulars,
1. In hardning of his heart, And the heart of Pharaoh strengthned itselfe or was made strong, neither did he hearken unto them as Iehovah had said. Sam. same. — Was hardned Sept, Syr. — Obeyed not. Ar. Acquiesced not, Onk. — Heard not the Lord.
1. The root sin is more hardnes of heart then before.
2. The effect is stopping ears through unbelief.
3. The scope of it to make good Gods word. Ver. 22.Ver. 22.
2. In his aversion from Moses, &c. And Pharaoh turned or lookt backe and went into his house. Ver. 23.Readings most to the same. — Turning went, Sept. — Turned away. Onk. Ar. — Returning, &c. this notes,
1. An aversation from God and his workes.
2. A conversion to his own to consult with them.
3. In casting out the thoughts of Gods miracles from his heart, Neither did he set his heart also to this, Readings to the same. — His mind. Sept. Ar. — This carries in it,
1. An addition of rebellion, And, &c.
2. The act. He put not his heart to consider this miracle, and plague which God sent upon him, it is as much as to say his heart was set against God in all this miraculous vengeance, this is the fruit of the first plague upon him. Ver. 23.Ver 23.
2. Upon the Egyptians, wherein note,
1. Their imploiment upon this miraculous judgment,Ver. 24. And all the Egyptians digged round about the river water to drink. — To drink water, or that they might drink. Sep. Onk. — Waters drinkable. Sam. — About Nilus wells to drink, &c. Ar. Where,
1. The term of connection knits their work to Gods judgment immediatly, when all their waters were turned to blood, they never thought of praying but of digging; they trusted to their own hands.
2. The work connected: wherein we may note,
1. The subject set out by nation, Egyptians, and by universality, all the Egyptians, supposed all able to digge and to the generallity of them being ready to perish for thirst.
2. Their work, digging about the circuits of the river, which notes their looking downward unto earth to help them, and carryeth in it a deniall of looking unto God.
3. The end or scope of it, To get water to drink, their necessity pressed them, therefore they spare no pains to get a little water.
4. The reason inforcing thereunto. Because they could not drink of the waters of the river, Ver. 24.All readings to the same. — Of Nilus. Ar. Gods judgments in cursing the rivers hath no other effect, but to make them seek water in the earth. The Magicians could not help now.
Quest. Were all these hardned as Pharaoh was?
Answ. It seemes to be no otherwise.
1. There is no mention of sense of sin, or looking unto God by any of them.
2. None are expressed to mind Pharaoh of his duty.
3. All run to creature helps, and forsake God, these are sad symptoms.
And instruct us that,
D. 1. Vying inchantments with miracles is the next way to harden hearts.
D. 2. Hard hearts stop all eares against God.
D. 3. Wicked men will harden themselves though God hath given forewarnings of it. Ver. 22.
D. 4. Sinners offended with Gods word & judgments turn from him into their own wayes.
D. 5. Vnbelief will not let a man set his heart either to miracles perswasive or vindictive. Ver. 23.
D. 6. In midst of straigthning judgments unbelief will rather dig in earth, than beg of God relief.
D. 7. It is usual, that universal hardning foregoeth universal distraction.
D. 8. Necessity pressing sinners neer death, turns them to creature-helps rather than to seek Gods.
D. 9. The devil may delude into straits but cannot help out of them. Ver. 24.
6. The last thing recorded about this first plague is the duration of it, And seven dayes were fulfilled after that Iehovah had smitten the river. Readings agree.
1. The term of connection knits this duration to the plague on the waters, and the Egyptians digging and toilsome labour.
2. The space of time for the first plague 7 dayes were compleated in it.
3. The term whence the 7 dayes begin, after that Jehovah had smitten the river; wherein, that which was before expressed, that Aaron smote the river, here Jehovah owns it. Aaron did it visibly, but God powerfully turned all into blood.
Quest. Did this plague cease at 7 dayes end?
Answ. In all probability it might, however the sad effects continued after, and however neither Pharaoh did cry, nor, as we read, now Moses pray God to take away the plague; yet at the comming of the second plague, it was Gods will the first should cease.
We observe.
D. 1. Times of temporal judgment have their stint from heaven.
D. 2. God himself smites in all plagues what ever instruments he may use, Ver. 25.Ver. 25. Moses and Aaron may smite with the rod but God effects it.