Commentary on Exodus, Commentary · Chapter 7
CHAP. VII.
Verſe 1. AND the LORD ſaid unto Moſes.] He received new Orders from the SCHECHINAH, or Divine Majeſty; before whom he ſtood, VI. 12, 30.
See.] Mark what I ſay, in anſwer to all thy Objections.
I have made thee a God to Pharaoh.] Therefore why ſhouldeſt thou fear to appear before him, who is but a Man? Moſes is not called abſolutely a God; but only a God unto Pharaoh. Which denotes that he had only the Authority and Power of God over him: or rather, he was God's Ambaſſadour to ſpeak to him in his Name; with a Power ready to Execute all that he deſired, for the Humbling of Pharaoh, and Puniſhing his Diſobedience to his Meſſage.
And Aaron thy Brother ſhall be thy Prophet.] Let therefore the Ʋncircumciſion of thy Lips, be no longer an Objection: for he ſhall interpret thy Mind, as Prophets declare the Mind of God.
Some ſlight Wits have from this place alſo drawn an Argument, that this Book was not written by Moſes: but by ſome other Authour long after his time. Becauſe the word Nabi, they fancy, was not now in uſe to ſignifie a Prophet: as appears, ſay they, from 1 Sam. IX. 9. where it is ſaid, He that is now called (Nabi) a Prophet, was before time called (Roch) a Seer. Which ſeems to ſignifie that the word Nabi (which Moſes here uſes for a Prophet) was but newly come into uſe, in Samuel's days. But this is very far from Samuel's meaning: whoſe plain ſenſe is this, that he who foretold things to come, or diſcovered ſecrets, was anciently called a Seer, not a Prophet. Which ſignified heretofore only an Interpreter of the Divine Will: but now they began, in Samuel's days, to apply the word Nabi (or Prophet) to thoſe who could reveal any Secret, or foreſee Things future. Which had not been the uſe of the word formerly: but it ſignified, as I ſaid, one that was familiar with God, and knew his Mind, and delivered it to others: as I obſerved upon XX Gen. 7. where God himſelf calls Abraham a Prophet; as he here calls Aaron. And what holy Writer would dare to alter the word which God himſelf uſed? Which is far more proper alſo to this purpoſe than either ROEH or CHOSEH (which theſe Men ſancy were the words in uſe in Moſes his time, not Nabi) for they do not anſwer the intention of God in this Speech concerning Aaron. Who was not to ſee, and Divine, or to receive Revelations from God; but to be a Mouth to Moſes; to utter what God revealed to him, not to Aaron. Which is the original ſignification of the word Nabi: there being no derivation of it ſo natural, that I can find, as that of R. Solomon's, from the word Nub, which ſignifies to utter, or to bring forth, X Prov. 31.
Ver. 2. Thou ſhall ſpeak all that I command thee, &c.] This explains the latter end of the former Verſe: that Moſes ſhould deliver God's Mind to Aaron; and Aaron ſhould deliver it to Pharaoh: requiring him from God to diſmiſs the Children of Iſrael out of his Country.
Ver. 3. And I will harden Pharaoh's heart.] Or, but I will harden, &c. which Avenarius tranſlates, I will permit his heart to be hardned. Though there is no need of it; for God here only foretels what Pharaoh would force him to do, (See IV. 21.) after ſeveral Signs and Wonders had been wrought to move him to Obedience. For he was ſo ſtupid, and hardned his heart ſo often, (VIII. 15, 32.) that in concluſion God hardned him, by withdrawing all good motions from him. And therefore, the firſt time that Jehovah is ſaid to harden his heart, there is a ſpecial remembrance of this, that the LORD had foretold it, IX. 12.
And multiply my Signs and my Wonders, &c.] The firſt Plagues that were inflicted on him, proving ineffectual; it was neceſſary to ſend more and greater, that if it had been poſſible, his heart might have been mollified.
Ver. 4. But Pharaoh will not hearken unto you.] Or rather, and Pharaoh ſhall not hearken to your demands. For this was the effect of his hardning.
That I may lay my Hand upon Egypt.] Smite all their Firſt-born: upon which immediately followed their march out of Egypt.
And bring forth mine Armies, &c.] All the Tribes of the Children of Iſrael: which were ſo multiplyed, that every one of them ſingly made an Army. See VI. 26.
By great Judgments.] That is, grievous Plagues; which he inflicted on them, one after another. And thereby made good his word, that Moſes ſhould be a God to Pharaoh, v. 1. that is, a Judge, as the word Elohim ſometimes ſignifies. See VI. 6.
Ver. 5. And the Egyptians ſhall know that I am the LORD.] Be convinced, or made ſenſible that none can withſtand me.
When I ſtretch forth my hand against Egypt, &c.] This was moſt eſpecially fulfilled, when he ſmote their Firſt-born, which made them look upon themſelves as loſt Men, if they continued diſobedient, XII. 33.
Ver. 6. And Moſes and Aaron did as the LORD commaded them, ſo did they.] He repeats what he ſaith of their Obedience to God's Commands, becauſe from this time forward, they no longer diſputed, nor made any Objection; but roundly went about their buſineſs.
Ver. 7. And Moſes was fourſcore years old, &c.] The Iſraelites were under an heavy Perſecution when Moſes was born; and God exerciſed their Patience (it appears by this) a very long time, that their Deliverance might be for ever remembred with the greater Thankfulneſs and Obedience. Such grave Perſons as theſe were fitteſt to be imployed as God's Commiſſioners in this Affair: for they could not well be thought to be hot-headed Men, who thruſt themſelves forward into this Embaſſy, without a Warrant. So ſome of the Jews very judiciouſly have obſerved, that God made choice of aged Men to work all his Miracles before Pharaoh, and to receive his Revelations, becauſe they were not apt to invent, nor to be under the power of Fancy, at thoſe years. See Sepher Coſri, L. I. Sect. 83. where Buxtorf notes that Aben Ezra obſerves upon this place, That none beſides Moſes and Aaron ever propheſyed in their old Age; becauſe they were more excellent than all the Prophets.
Ver. 8. And the LORD ſpake unto Moſes and Aaron, ſaying.] When they were about to renew their Addreſs to Pharaoh, God was pleaſed again to appear and give them his Directions in their Proceedings.
Ver. 9. When Pharaoh ſhall ſpeak unto you, ſaying, ſhew a Miracle for you.] It was likely that Pharaoh would, when he was not in a Paſſion, ask, How ſhall I know that you come from God with this Meſſage to me? give me ſome proof of your Authority: And ſuch a proof as can be done by none, but by the Power of God. And therefore God directs Moſes what to do in this caſe.
Say unto Aaron, Take thy Rod.] The ſame Rod, is ſometime called the Rod of God, (IV. 20.) ſometime Moſes his Rod, and ſometime Aarons: as we find it in many places, v. 10. & 19. of this Chapter; and VIII. 5.19, &c. Becauſe God wrought all the following Miracles by this Rod; which ſometimes Moſes and ſometimes Aaron held in their hand. But commonly Moſes delivered it unto Aaron, as an Agent under him, to ſtretch it out for the effecting of Wonders. For he tells Pharaoh, in this very Chapter, that with the Rod, which was in his hand, he would ſmite the Waters, &c. v. 17. And immediately the LORD bad him Say unto Aaron, Take thy Rod, and ſtretch out thy hand upon the Waters of Egypt, v. 19. By which it appears he had delivered the Rod unto Aaron. For a Rod being the Enſign of Authority, Prophets were wont to carry one in their hand, in token of their Office. And ſo did the Egyptian Magicians alſo, who had every one their Rod ready to throw down, v. 12. And Mercury, whom the Egyptians counted a Prophet (and thence called him Anubis) was repreſented with a Wand in his hand.
And cast it before Pharaoh.] As God had before directed Moſes, IV. 3, 21.
Ver. 10. And Moſes and Aaron went in unto Pharaoh, and did ſo as the LORD commanded them.] At their firſt Addreſs to Pharaoh they only delivered their Meſſage; but did nothing to confirm it, V. 1, &c. Nor were they commanded now to work any Miracle, unleſs Pharaoh demanded one. Which it is likely he did; this ſecond Addreſs to him, moving him to ask, How ſhall I know that you come from God?
And Aaron cast down his Rod before Pharaoh and before his Servants.] The great Men of the Court, who are always ſuppoſed to be preſent where the King was; though not mentioned in the foregoing Verſe.
And it became a Serpent.] See IV. 3. where we read that Moſes himſelf, when this Change was firſt made, fled from before it; the ſight of it was ſo terrible. And therefore it is highly probable, that Pharaoh and his Servants were no leſs ſtartled, at the firſt appearance of it. Artapanus relates ſeveral other Miracles beſides this, in Euſebius his Praepan. Evang. p. 434, 435, & 441. which I mention to ſhow that the Fame of Moſes's Miracles was ſpread among the Heathen: who were ſo far from disbelieving them, that they gave credit to other falſe Reports, which ſome ill People had mingled with them.
Ver. 11. Then Pharaoh alſo called the Wiſe men.] When he had recovered the fright in which we may well ſuppoſe him to have been, he ſent ſome of his Servants, to call in thoſe who he thought could cope with Moſes and Aaron in wonderful Works.
Wiſe men.] This word is ſometimes uſed in a good ſenſe: and therefore to ſhow they were ſuch, as we now call Cunning-men, he joyns another word to it, which is never taken in a good ſenſe, viz.
Sorcerers.] Which moſt take to be ſuch as we call Juglers; who caſt miſts, as we ſpeak, before Mens eyes; and make things appear otherwiſe than they really are. For the Hebrew word Ciſcheph (from whence comes Macaſchephim, which we tranſlate Sorcerers) ſignifies to delude the ſight with falſe Appearances. Sir John Marſham puts theſe two words together, and (by the figure of foreign) tranſlates them, accerſivit peritiſſimos artis magicae, he called the moſt skilful Perſons in the Magical Art, Chron. Can. Secul. IX.
Now the Magicians of Egypt.] This is a third word, which ſeems to be of worſe import, than the two former. Some tranſlate it Necromancers: but it being a foreign word, we cannot determine its particular meaning: though in general, no doubt, it ſignifies men, that by evil Arts, performed amazing things: Such as Simon Magus and Elymas in after times. See XLI Gen. 8. and Bochart in his Hierozoicon P. 2. L. IV. Cap. XVIII.) where he hath a large Diſcourſe, about the meaning of this word Chartumim: which, after all that others have ſaid about it, he thinks comes from the word Retan: which in Arabick and Chaldee ſignifies to murmur, as Magicians were wont to do in their Incantations. So Hartun is properly foreign an Inchanter. And the Name of foreign (the ſame with Hecate) he thinks alludes to it; whom Magicians were wont frequently to invoke.
The Names of the principal Magicians at this time among the Egyptians, were Jannes and Jambres, as not only St. Paul, 2 Tim. III. 8. but ſeveral, both Jewiſh, Greek and Roman Writers tell us. I will mention but one, the Author of Schalſch-Hakkabalah, who calls them by theſe names; and ſaith that in our Language we would call them Johannes and Ambroſius. The Reader may find a great many more, if he pleaſe, in Primate Ʋſher's Annals ad A.M. 2513. and in Bochart's Hierozoic. P. I. L. II. c. 53. p. 645. Artapanus in Euſebius calls them foreign, Prieſts at Memphis, whom Pharaoh ſent for to oppoſe Moſes.
The Original of which ſort of Men ſeems to have been this; that God being pleaſed to admit the holy Patriarchs to familiar Colloquies with him, the Devil indeavoured to imitate him; that he might keep Men in his Obedience, by pretending Diſcoveries of Secret things to them. And when God was pleaſed to work Miracles for the confirmation of the Truth, the Devil directed theſe Men, who were familiar with him, how to invoke his help, for the performance of ſtrange things, which confirmed them in their Errours.
They alſo did in like manner with their Inchantments.] If the Hebrew word come from lahat which ſignifies a flame, (See III Gen. 24.) it ſeems to denote ſuch Sorcerers as dazzled Mens eyes, and then impoſed on them by ſhows and appearances of things, which had no real being. But it may be derived from laat, which ſignifies hidden and ſecret; and then denotes thoſe that uſed ſecret Whiſpers or Murmurs, as Inchanters did (as Bochartus in the place now mentioned interprets it) or ſuch as had ſecret Familiarity with Daemons; as it is expounded in the Gemara Sanhedrin, Cap. VII. n. 10. where there are many Examples of the former ſort of Inchantments, by the deception of the ſight. For inſtance, R. Aſche relates that he ſaw a Magician blow his Noſe, and bring pieces of Cloth out of it. And R. Chajah ſaw one cut a Camel in pieces with his Sword, and then ſet it together again: which was nothing, ſaith he, but the deluſion of the Eye. Several other ſtories are told of the ſame Nature.
Ver. 12. For they cast down every Man his Rod.] They were ſent for to confront Moſes, and therefore attempted to do the very ſame thing that he had done. For they took him for a meer Magician, like themſelves; and it was a common thing in ancient times, for ſuch kind of Men to contend one with another. And their great ſtudy was (as Gaulmy hath obſerved in his Notes upon The Life and Death of Moſes, written by a Jew, p. 241, &c.) to find out the Genius that attended their Oppoſer; whom they ſtrove to gain to their ſide; or to terrifie him by a greater and more powerful Angel. And they only were inſuperable who had a Deity to their genius; as Porphyry ſaith Plotinus had. Who contending with Olympius an Egyptian, when his Genius was called foreign, to appear viſibly; there came a God and not a Daemon. Which made the Egyptian cry out, foreign, he is happy who hath a God for his Genius, as I ſuppoſe it ſhould be interpreted. And thus the Jewiſh Authour of The Life and Death of Moſes, fancies that theſe Magicians who reſiſted Moſes, turned over all their Books to ſind out the Name of that Deity, by which he did wonders, ſo much ſuperiour to theirs, &c.
And they became Serpents.] Not real Serpents, but ſeeming, as Joſephus underſtood it, and ſeveral Chriſtian Writers: Particularly Sedulius L. IV. Carm.
— imagine ficta
Viſibus humanis Magicas tribuere figuras.
I omit other ancient Authours, who ſuppoſe that as Spirits can aſſume Bodies like to Men, ſo they can as eaſily, out of the ſame Air, make the appearance of a Serpent; juſt as Circe is ſaid in Homer to have changed Ʋlyſſes's Companions into Hoggs. But there are thoſe who take theſe to have been real Serpents, brought hither by the power of the Devil: who withdrew their Rods, and put theſe (which he ſuddenly tranſported from ſome other place) in their room. Which if it be true, it makes the Power that wrought by Moſes the more wonderful; whoſe Serpent devoured them all.
But Aaron's Rod ſwallowed up their Rods.] The Serpent, into which Aaron's Rod was turned, moved towards them, and eat them up. Which was, as I ſaid, the more aſtoniſhing, if they were real Serpents, of the ſame bigneſs (as we may well ſuppoſe they would indeavour to bring) with that of Moſes. However their Serpents (whatſoever they were) could not ſtand before his; but were ſwallowed up, while his ſtill remained. This might have convinced Pharaoh, if his Magicians had not made him believe, that they would in time ſind a Power ſuperious to Moſes. The Jews alſo imagine Pharaoh himſelf was a Magician; and helpt to get out of Moſes the Secret, whereby he wrought theſe Wonders. Which were the greater, becauſe Moſes, no doubt, in concluſion, took this Serpent by the Tail (as God had commanded him, IV. 4.) and it became a Rod in his hand again. Whereas the Egyptian Sorcerers had no Rods remaining to take up; they being vaniſhed with their Serpents. Greg. Nyſſen L. de Vita Moſis, p. 173. takes the devouring of their Rods to have been a plain Argument, foreign, &c. that the Rods, i. e. Serpents of the Magicians, had no vital power in them, able to defend themſelves; but were meer Deluſions, without any real vertue. And here I cannot but take notice of a remarkable Paſſage in Numenius a Pythagoraean Philoſopher, recorded by Euſebius L. IX. Praepar. Evang. Cap. VIII. where he tells us, that Numenius (in this third Book foreign) expreſly ſaith that Jannes and Jambres were foreign, inferiour to none in Magical Skill; and therefore choſen by the common conſent of the Egyptians to oppoſe Muſaeus (as the Heathens call Moſes) the Leader of the Jews: of whom he gives this noble Character, that he was a Man most powerful with God in Prayer, foreign. Which is a plain Confeſſion, that he took Moſes to be as he is called in theſe Books, a Man of God: and may ſerve to ſhame thoſe, who either believe not this Hiſtory, or think Moſes to have been only a great Magician.
Ver. 13. And he hardned Pharaoh's heart; or rather Pharaoh's heart was hardned.] For ſo we tranſlate this very Hebrew Phraſe, v. 22. and I can give no account, why we tranſlate it otherwiſe here. Eſpecially ſince the Vulgar and the Chaldee ſo render it, and the LXX. alſo in this Verſe, foreign Pharaoh's heart grew ſtiff; or, waxed ſtrong and ſtubborn. And v. 22. foreign his heart was hardned. And it is plainly the like form of Speech with that in the next Verſe 14. where God himſelf interprets his own meaning, Pharaoh's heart foreign is heavy, and will not ſtir. Nor is there in any of theſe three Verſes, the leaſt mention of any Perſon by whom his heart was hardned.
That he hearkned not unto them, as the Lord had ſaid.] It is likely upon the firſt ſight of the Serpent, his heart was inclined to hearken; but ſeeing the Magicians do the ſame, it returned to its firſt bent: and there fixed, notwithſtanding Moſes's Rod devoured theirs. This God had predicted III. 19. knowing his wicked Diſpoſition would not yield to any means he ſhould think ſit to uſe, for his Reformation.
Ver. 14. And the LORD ſaid unto Moſes, &c.] It is likely Moſes, after he had been with Pharaoh, and wrought this Miracle, returned to the place where the Divine Majeſty was wont to appear unto him, (VI. 12, 30.) and gave him an account of what had paſſed. Whereupon the LORD told him, he ſaw Pharaoh was reſolved in his way; and therefore it would be to no purpoſe to wait to ſee, what would be the effect of the late Miracle: but bid him go the next Morning, and carry a threatning Meſſage to him.
Pharaoh's heart is hardned, he refuſeth to let the People go.] It is obſervable that he doth not ſay, I have hardned Pharaoh's heart, (and therefore there ſhould have been no ſuch intimation, in our tranſlation of v. 13.) but Pharaoh's heart is hardned. Which can imply no other hardning, than what proceeded from his own ſetled Reſolution, not to loſe the Service of the Iſraelites.
Ver. 15. Get thee unto Pharaoh in the Morning.] Of the very next day, after he had wrought the foregoing Miracle: And now begins the firſt of the Ten Plagues which God ſent upon the Egyptians, for diſobeying his Ambaſſadours. Whoſe Treaty with Pharaoh, as Jacobus Capellus (ad A. M. 2502.) thinks, continued about Eleven Months; from the end of Harveſt (which he makes account was in our May) to the beginning of the next year: which is the Opinion of the Hebrew Doctors. But our excellent Primate Ʋſher thinks, that all the following Plagues were inflicted within the ſpace of One Month; in ſuch order of time, as I ſhall obſerve in the beginning of each of them. And Bochartus gives good reaſon for it, in his Hierozoic. P. 2. L. IV. Cap. VIII. For we are told here, v. 7. that Moſes was fourſcore years old, when he began to treat with Pharaoh: and in V Joſh. 6. that they walked forty years in the Wilderneſs. Now if he had ſpent a year in inflicting theſe Plagues, Moſes, who died juſt as they were entring into Canaan, muſt have been an Hundred and one and twenty years old: whereas he was but an Hundred and twenty, as we read XXXIV Deut. 5. Nor was it ſutable to the Divine Goodneſs to be ſo long in delivering his People, who were reduced to extream Miſery. It was but juſt alſo, that God ſhould follow Pharaoh, whoſe heart was ſo obſtinately hard, with one Plague upon the neck of another; and give him no time to breathe, after one was removed, before another came upon him.
Lo, he goeth out unto the Water.] God, who knows all things, foreſaw his motion before hand; and ſpeaks as if he then ſaw him actually going out of his Palace to the River: Either to walk there for Recreation; or to Worſhip the River Nile. For as Bochart (whoſe words theſe are) obſerves out of Plutarch, foreign, Nothing was had in ſuch honour among the Egyptians as the River Nile. If it was ſo in Moſes his days, it is not unlikely that he went to pay his Morning Devotions to it. Or, if he were a Magician, as the Hebrews fancy, he might be skilled in that which they call foreign For ſo, he obſerves, they ſay in the Talmud: and make this the reaſon of Pharaoh's going to the River. Which Jonathan follows in his Paraphraſe, Behold, he goeth out to obſerve Divinations upon the Water, as a Magician, Hierozoic. P. 2. L. IV. Cap. XV.
And thou ſhalt ſtand by the Rivers brink against he come.] Perhaps Pharaoh (as the ſame Bochart obſerves) had forbid him to come any more to the Court; and ſo God directs him to take this occaſion to meet with him.
And the Rod which was turned into a Serpent, ſhalt thou take in thine hand.] To give him the greater Authority, and to put Pharaoh in fear at the ſight of that Rod, which had lately ſwallowed up all the foreign (as Greg. Nyſſen calls them) Magical Staves which encountred him.
Ver. 16. And thou ſhalt ſay, the LORD God of the Hebrews hath ſent me unto thee, ſaying.] See V. 3. To which add, that it is plain by this whole Story, that all the Meſſages delivered by Moſes, and all the Anſwers which Pharaoh returned, were true and formal Treaties of a Solemn Embaſſage (as Dr. Jackſon ſpeaks) upon which Moſes was ſent to the King of Egypt, from the LORD God of the Hebrews; that is, their King (as he was become in a peculiar manner) under whom Moſes acted as his Deputy or Viceroy.
Let my People go, that they may ſerve me, &c.] The merciful kindneſs of God to an hardned Sinner is here very remarkable, in renewing his Meſſage, and giving him Warning of what would come upon him, if he did not yield. Whereas he might in Juſtice have inflicted it, without any Notice of his Intentions. He ſets before him alſo his Sin, and his Danger, in being hitherto Diſobedient; and behold, hitherto thou wouldst not hear: i. e. thou haſt provoked the Divine Majeſty, by diſregarding ſeveral Meſſages I have brought to thee from him.
Ver. 17. Thus ſaith the LORD.] Attend to this new Meſſage I bring to thee in his Name.
In this thou ſhalt know that I am the LORD.] He had askt in a contemptuous way, Who is the LORD? and ſaid after a ſupercilious manner, I know him not, (v. 2.) nor indeed cared to know him; but ſlighted him and his Meſſengers; as the word know not ſometime ſignifies, being as much as not to regard. Therefore now he bids Moſes tell him, He would make him know, that he was the Omnipotent LORD of the World; by the change of the Waters of the River (which Pharaoh perhaps adored) into Blood.
Behold, I will ſmite with the Rod, that is in mine hand.] God and Moſes are repreſented in this Hiſtory, as one Perſon (according to what he had ſaid v. 1. of this Chapter) and therefore it was the ſame thing to ſay, the LORD (whoſe words Moſes had begun to recite) will ſmite; or, to ſay, I will ſmite. See v. 16. It is to be obſerved alſo, that Aaron ſmote the River, v. 19. but it being by Moſes his Direction and Order, it was counted his Act: ſo that he might ſay, I will ſmite, &c.
The Waters of the River, and they ſhall be turned into Blood.] This Plague was the more remarkable, becauſe, as Theodoret here obſerves, they having drowned the Hebrew Children in this River, God now puniſhes them for it, by giving them bloody Water to drink, XII Wiſd. 7, 8. And if they had the ſame Notions then, that the Egyptians had in future times, the Plague was the more terrible, becauſe it fell on that, which they thought had ſome Divinity in it, and (as the ſame Theodoret obſerves) was honoured as a God; becauſe it made Plenty, when it overflow'd its Banks.
The Hebrew Doctors add another reaſon for this Puniſhment; becauſe the Egyptians had hindred them from their wonted Baptiſms, (as the Authour of The Life and Death of Moſes ſpeaks) that is, ſaith Gaulmyn, from Purifying themſelves in the River by Bathing, after they had lain in of their Children: which in the ſcarcity of Water in that Country, could no where be done but in the River.
Ver. 18. And the Fiſh that is in the River ſhall die, &c.] Here are three grievous Effects of this Plague: It deprived them of their moſt delicious Food, for ſo their Fiſh were, XI Numb. 5. And took away the Pleaſure they had of waſhing by the Rivers ſide, becauſe it ſtank (both by the death of the Fiſh, and the corruption of the Blood, through the heat of the Sun) by which means the Water was made unfit for their Drink.
Ver. 19. And the LORD ſpake unto Moſes.] After he had been with Pharaoh, and delivered this Meſſage to him.
Say unto Aaron, take thy Rod and ſtretch out thy hand.] This Warning being deſpiſed by Pharaoh, who would not relent; God requires them actually to do as he had threatned. And now Moſes had delivered his Rod to Aaron, that he might by his Authority execute this Judgment.
Ʋpon the Waters of Egypt.] Theſe are general words, comprehending all the particulurs following.
Ʋpon their Streams.] There were ſeven Branches into which the River Nile was divided, before it fell into the Sea: which ſeem to be here underſtood; being called, IX Iſa. 15. the ſeven Streams, or Rivers of Egypt.
Ʋpon their Rivers.] There were ſeveral Cuts made by Art, out of every Stream, to draw the Water into their Grounds: which ſeem to be here meant by Rivers.
And upon their Ponds.] Theſe were digged to hold rain water, when it fell; as it did ſometimes: and near the River alſo, they digged Wells it is likely, which may be here intended.
And upon all Pools of Water.] There were, here and there, other Collections of Water: particularly in their Gardens, derived by Pipes from the River, into Ciſterns.
In Veſſels of Wood, or of Stone.] Wherein Water was kept in private Houſes, for their preſent uſe.
Ver. 20. And Moſes and Aaron did ſo, as the LORD commanded, &c.] This firſt Plague our Primate Ʋſher makes account was inflicted about the XVIIIth day of the Sixth Month: which in the next year, and ever after, became the Twelfth Month. Artapanus tells this Story otherwiſe; but it is evident he had heard of it among the Gentiles: and Ezekiel the Tragaedian relates it all right; together with the following Miracle. See Euſeb. Praepar. Evang. L. IX. Cap. XXIX. p. 442. Nor is there any thing more frequent in the Roman Story (as Huetius obſerves, L. II. Alnet. Quaeſtion. Cap. XII. n. 12.) than Relations of Rivers of Blood flowing out of the Earth; Pits full of Blood, ſhowres of Blood, and Waters of Rivers changed into Blood, &c.
And he lift up the Rod, and ſmote the Waters that were in the River, &c.] Here is mention only of Smiting the Water in the River. And it is likely, that only the Waters of the River were turned into Blood (as it here follows) at the firſt lifting up of his Rod; and then all the reſt of the Waters mentioned in the precedent Verſe.
Ver. 21. And the Fiſh that was in the River died, &c.] All the effects of this Plague which were threatned, v. 18. (See there) immediately following. The firſt of which was the death of the Fiſh; which periſhed in ſuch great numbers, that the River ſtank, &c.
And there was Blood throughout all the Land of Egypt.] The Waters were in all places turned into Blood, except perhaps the Land of Goſhen: which is not comprehended under the Land of Egypt.
Ver. 22. And the Magicians of Egypt did ſo with their Inchantments.] See v. 11. In ſome of the Pools or Lakes of Water they made an appearance of the like Change: which made Pharaoh think his God was as powerful as the God of the Hebrews. The Land of Goſhen, as I ſaid, might poſſibly be free from this Plague; as it was certainly from ſeveral of the reſt; (VIII. 23. IX. 4, &c.) and ſome fancy the Magicians had Water from thence, to ſhow their power upon. But I cannot think it probable, that they made Pharaoh ſtay ſo long: and one may as well ſay they had it out of the Sea; or out of the Pits that the People digged, v. 24. as Aben Ezra conjectures, and Juſtin. Martyr. Quaest. & Reſp. XXVI. ad Orthodox. But there is no need of any of theſe Conjectures, if it be granted (as the Hiſtory leads us to conclude) that Moſes did not in a moment change all the Waters of the Country, but only thoſe of the River (as I ſaid on v. 20.) and afterwards by degrees all the reſt; when the Magicians had tried their Art upon ſome of them. Which Moſes alſo turned into real Blood; ſo that neither they, nor any body elſe, was able to drink of them.
And Pharaoh's heart was hardned.] The very ſame words in the Hebrew, which we had before v. 13. where they ſhould have been tranſlated (I there obſerved) as they are here; and alſo in VIII. 19.
Neither did he hearken unto them, as the LORD had ſaid.] III. 19. This was more apt to move his heart than the former Miracle, becauſe it continued longer, v. 25. and the Magicians could not by all their Spells, or Skill in Sorcery, remove this Plague, in all that time. See next Verſe.
Ver. 23. And Pharaoh turned and went unto his Houſe.] It ſeems that upon his refuſal to hearken unto Moſes his Monition (v. 15, 16, &c.) God ſent this Plague that very Morning, before he got home to Dinner. So that there was not time to fetch Water from diſtant places: but the Magicians exerciſed their Inchantments upon ſome Ponds, which were not as yet turned by Moſes into Blood.
Neither ſet he his heart to this alſo.] Here is the reaſon why his heart was not moved by this Miracle. He did not ſeriouſly conſider what Moſes had done, and examine the Difference between the Effect of his Power, and that of the Magicians. Which was the cauſe that his heart was hardned (as we read before) as all Mens are, who will think of nothing; but only to have their own Humour ſatiſſied.
Ver. 24. And all the Egyptians digged round about the River for Water to drink, &c.] The whole Country was forced to try to get Water to quench their thirſt, by this great labour. How it ſucceeded we are not told; but it is likely they found clear Water, by percolation through the Earth. For Moſes ſmote only the Pits that were then in being, when Aaron ſtretcht out his Rod: which had no effect upon thoſe which were digged afterwards. Why they did not ſetch it from Goſhen, if there was any clear Water there (as we cannot but think there was, for the uſe of the Iſraelites) is not eaſie to determine. Their Pride perhaps would not ſuffer them, till they had tried other ways, to ſupply their wants.
Ver. 25. And ſeven days were fulfilled, after that the LORD had ſmitten the River.] The Rod of Moſes could effect nothing without the LORD; by whoſe Power this Change was made in the Waters. Which laſted ſeven days before this Plague was removed. By which means they were convinced that all the Waters were really corrupted: and they felt the heavy Effects of it, in a grievous ſtench, and perpetual Labour in digging Pits all about the River. Whether Pharaoh at laſt begged to have this Plague removed, or no, we are not told. It is likely he was ſo obſtinate, that he would not ſtoop to ask this favour of them: which might be the reaſon it laſted ſo long: to ſee whether he would be moved to humble himſelf ſo far. To which when he would not yield, God took it away, to make room for another ſtroke: or, as ſome think, it continued together with the Plague of Frogs; and were both removed upon his Petition.
It is a weak Conjecture of the Hebrew Doctors, from theſe Words, that all the Ten Plagues laſted ſeven days apiece; which is plainly contrary to the Story.