Commentary on Exodus, Commentary · Chapter 9
CHAP. IX.
Verſe 1. Then the LORD ſaid unto Moſes.] See VII. 1.
Go in unto Pharaoh.] It ſeems now he went to the Palace.
And ſay unto him, Thus ſaith the LORD, &c.] He ſends the ſame Meſſage to him, he ordered at the firſt (v. 13.) and had continued ever ſince, VII. 16, &c.
Ver. 2. For if thou refuſe to let them go, and wilt hold them ſtill.] If thy covetous, griping Humour make thee ſtill reſolve to detain them in their Slavery,
Ver. 3. Behold.] This word, as in moſt other places (as Dr. Jackſon notes) is here a ſpecial Character of the ſpeedy Execution of the Plague threatned, and of the remarkable manner of its Execution.
The hand of the LORD is upon thy Cattle, &c.] That is, he will ſmite them, (which is done by the hand) and is juſt ready to do the Execution. Here is no mention of Aaron's Rod, no more than in the foregoing Plague, and for the ſame reaſon. See VIII. 21.
A very grievous Murrain.] That is, a great Plague, or Peſtilence (as we call it, in Mankind) of which abundance of Cattle ſhall die. For ſo the word Caved (which we tranſlate grievous) is uſed for numerous. See VIII. 24. But the greater the Number was that died, the more grievous, no doubt, was the Calamity: God intending to deal more ſeverely than formerly with him, becauſe he had been guilty of a fraudulent Contempt of his former ſolemn Monition, VIII. 29.
Ver. 4. And the LORD ſhall ſever between the Cattle of Iſrael, and the Cattle of Egypt, &c.] See VIII. 22. This was the greater wonder (as the word imports) becauſe the Iſraelites and Egyptians were mingled together in the Land of Goſhen: and their Cattle breathed in the ſame Air, and drank of the ſame Water, &c. By which it appeared this Peſtilence was not natural; but proceeded, as was ſaid before, from the hand of God.
Ver. 5. And the LORD appointed a ſet time.] That they might know, this ſtroke came from him.
Saying, to morrow the LORD ſhall do this thing in the Land.] This Plague was threatned upon the first day of the VIIth Month, (which afterwards was changed into the first Month of the Year) and inflicted on the ſecond Day.
Ver. 6. And all the Cattle of Egypt died.] Some ſurvived, it is plain from v. 19. Therefore the meaning is, either all that were in the Field, (v. 3.) not thoſe in the Cities or Houſes: or, rather a great many of all ſorts of Cattle, as Druſius expounds it, Omne genus, all kinds: as the word all muſt be expounded v. 26. Vide L. 2. Animadverſ. Cap. XVIII.
But of the Cattle of the Children of Iſrael died not one.] Of any ſort whatſoever.
Ver. 7. And Pharaoh ſent, and behold there was not one of the Cattle of the Iſraelites dead.] We do not find that he ſent to make any ſuch Enquiry in the former Plagues. It is likely he ſlighted what they ſaid, and would not do them the Honour to ſeem to believe them. Moſes alſo had ſaid nothing of this difference God would make between the Iſraelites and them, till the laſt Plague; when the Flies were ſo buſie and vexatious, that it made Travel uneaſie: as it was likewiſe in the two other before that, when they could tread upon nothing but Frogs, or Lice.
And the heart of Pharaoh was hardned.] One would rather have expected to hear that it relented; becauſe he took the pains to ſatisfie himſelf that eevery thing foretold by Moſes was come to paſs: which looks as if he meant, upon the Truth of that Information, to alter his Courſe. This Plague likewiſe was much heavier than all, or moſt, of the preceding: which were rather more noiſom and terrible (as Dr. Jackſon ſpeaks) than detrimental to Pharaoh and his People. For we do not read before this time, of the death of any uſeful Creatures, except Fiſhes when the Waters were turned into Blood: And that Calamity was not ſo univerſal neither, being only in the River (and ſome think only near the Court) as this Murrain, which was all over the Country; and did them a far greater Miſchief. But having accuſtomed himſelf to do evil, he grew ſtill more obſtinate and hardned in Pride and Covetouſneſs. For he doth not ſo much as pray to be delivered from this Plague; which had done all the Execution, he thought, that was deſigned; and he intended perhaps to repair his loſs, out of the Flocks and Herds of the Iſraelites: which haply might make him leſs affected with this wonder, than he had been with ſome of the former.
Ver. 8. And the LORD ſaid unto Moſes and Aaron.] The former Plague having ſo little moved his proud and ſtubborn heart, the Lord inſtantly, without any further Meſſage to him (as being now in Proceſs of Sentence, ſays Dr. Jackſon) commands them to bring another Judgment upon the Egyptians, more dreadful and noyſom than any of the reſt had been.
Take to you handfuls of Aſhes of the Furnace.] In which Pharaoh had made them labour (IV Deut. 20.) which moved God to puniſh him and his People with this Plague, for their cruel uſage of his People there.
And let Moſes ſprinkle it.] The Jews think God imployed him only in Executing this Judgment, being much heavier than all the foregoing. But both he and Aaron being commanded to take Aſhes (in the words foregoing) as we read they did v. 10. it is more probable they both ſprinkled: and ſo the meaning is, let Moſes (as well as Aaron) ſprinkle it.
Towards Heaven.] To ſhow that the Plague came from thence.
In the ſight of Pharaoh.] That he might be convinced of it.
Ver. 9. And it ſhall become ſmall dust, in all the Land of Egypt, &c.] Inſtead of theſe Aſhes which they threw up into the Air, there came down a ſmall Sleet (as we call it) like that of Snow, or the Hoarfroſt, which ſcalded the Fleſh of Man and Beaſt; and raiſed a Bliſter in every part upon which it fell. The Poiſon of which penetrating into the Fleſh, made ſore ſwellings like thoſe we now call Bubo's. Inſomuch that, as Philo underſtood it (L. I. de Vita Moſis) they were full of Blotches from Head to Foot. Certain it is, that the Hebrew word Schechni ſignifies an Inflammation, that made a Tumor or Bile (as we tranſlate the word XIII Levit. 18, 19.) which turned into ſuch a grievous Ulcer, that Moſes ſpeaks of it afterwards as an unuſual Plague, which he calls the Botch of Egypt, XXVIII Deut. 27. Dr. Lightfoot indeed obſerves, that in the Book of Job (II. 7, 8.) it ſignifies only a burning Itch, or an inflamed Scab: an intolerable dry Itch, which his Nails could not ſcratch off, but he was glad to make uſe of a Potſherd to scrub himſelf. But then he confeſſes, that this Schechni here ſpoken of, was higher than that, having Blains and Boils that broke out with it; which Job's had not. So that the Egyptians, he thinks, were vexed with a double Puniſhment at once; aking Boils, and a fiery Itch. But our Interpreters take it otherwiſe, and ſay that Job alſo was ſmote with Boils: which in concluſion, perhaps, had a Scab that itched very much.
Ver. 10. And they took Aſhes of the Furnace, &c.] This Plague was inflicted about the third Day of the ſeventh Month, according to Archbiſhop Ʋſher's Computation: who thinks it probable (as many others do) that from hence the Tale was ſpread among the Heathens, that the Egyptians drove the Iſraelites out of Egypt, becauſe they were Scabby; leſt the Infection ſhould ſpread all over the Country. For they endeavoured, in future Ages, to make it be believed, that what befel themſelves, was a Plague upon the Iſraelites.
Ver. 11. And the Magicians could not ſtand before Moſes, becauſe of the Boils, &c.] This Plague ſeized on them, as well as the reſt of the Egyptians, and that in the Preſence of Pharaoh, (as theſe words ſeem to import) which perfectly confounded them. For though, ſince the Plague of Lice, which they could not counterfeit, we read of no attempt they ventured to make, to vie Miracles with Moſes and Aaron: yet they ſtill continued about Pharaoh (it appears from this place) and endeavoured to ſettle him in his Reſolution, not to let Iſrael go: perſwading him, perhaps, that though Moſes for the preſent had found out ſome Secret beyond their skill, they ſhould at laſt be too hard for him. But now, being on a ſudden ſmote with theſe Ulcers, they were ſo amazed, that we do not find they appeared again to look Moſes in the face. For now, as the Apoſtle ſpeaks, their Folly was manifeſted to all Men, 1 Tim. III. 8, 9. In that they could not defend themſelves from this terrible ſtroke; whick publickly ſeizing on them before Moſes, in the ſight of Pharaoh and all his Servants, rendred them ſo contemptible, that we never hear more of them.
Ver. 12. And the LORD hardned the heart of Pharaoh, &c.] If we ſuppoſe that the Magicians, who had hitherto confirmed Pharaoh in his obſtinacy, were forced to withdraw in great Confuſion, when they were ſmitten with the Boils; one would have thought the next thing we ſhould have heard, would have been that Pharaoh relented. But here is not the leaſt token of that mentioned in this Hiſtory, but rather the expreſs contrary; that God was ſo angry with him, that he himſelf hardned his heart, which he had never done before. This hardning therefore which is ſaid to be God's doing, was ſomething ſure very extraordinary. Yet it was not an infuſion of any bad Qualities or ungodly Reſolutions into Pharaoh's heart, but only that God did not vouchſafe him thoſe Convictions that might have ſoftned him, and gave him up to his own hearts luſts; and likewiſe ordered things ſo to fall out, that he ſhould hereafter be made by them, more and more obdurate. For he had hardned himſelf againſt five Plagues; therefore God leaves him to himſelf, and reſolves he ſhall continue in his hardneſs. Accordingly he doth not ſo much as deſire to be freed from this Plague, no more than he had done in the former, which was nothing ſo grievous. The effect of ſuch Induration is well expreſſed by Dav. Chytraeus in theſe words, Cor induratum est, quod nec compunctione ſcinditur, &c. An hardned heart is neither cut by Compunction, nor ſoftned by any ſenſe of Piety. It is neither moved by Prayers and Intreaties, nor yields to Threatnings, nor feels the ſmart of Scourges. It is ungrateful for Benefits; treacherous to Counſels; ſullen to Judgments; ſhameleſs to things moſt baſe; fearleſs of Dangers: For getful of things paſt; negligent of things preſent; improvident for the future. In ſhort, it neither fears God, nor reverences Man.
As the LORD had ſpoken unto Moſes.] The Margin of our Bible directs the Reader to IV. 21. where God ſaith, I will harden, &c. See there; (and III. 19.) And obſerve that all along from thence to this place, it is very often ſaid, in the cloſe of the former Plagues, that Pharaoh's heart was hardned as the LORD had ſaid, (VII. 13, 22. VIII. 15, 19, 32.) But this is the firſt time that it is ſaid, the LORD hardned the heart of Pharaoh, as he had ſpoken unto Moſes. Which different Cloſe gives us to underſtand, that now, after the Plague of Blains, the Sentence of Deſtruction was irreverſibly denounced againſt him; and God reſolved to diſpoſe things ſo, that he ſhould not repent, but run headlong to his ruin.
Ver. 13. And the LORD ſaid unto Moſes, riſe up early in the Morning.] That he might ſpeak with Pharaoh before he went abroad; or at his going out of his Palace.
And ſtand before Pharaoh, &c.] Preſent thy ſelf unto him, with the ſame Meſſage, that I have often ſent to him. See V. 3. VII. 16, &c.
Let my People go that they may ſerve me.] But why doth he ſend any more Meſſages to him, may ſome ſay, after he had hardned him, and knew he would not ſubmit? To which Dr. Jael ſ…n's Anſwer is very appoſite; That God dealt with Pharaoh, juſt as he had done with the poor oppreſſed Iſraelites, after Moſes had delivered his firſt Meſſage to him. Pharaoh immediately forbids his Taskmaſters to give them any Straw, and yet required the ſame Tale of Bricks, which they made when they had Straw enough. The Lord in like manner demands the ſame Obedience of Pharaoh, after he had deprived him of Underſtanding, and of all good Motions, which he had demanded of him before, or at the firſt Exhibition of his Signs and Wonders. And this is that which gave occaſion to the Queſtion we find IX Rom. 19. Why doth he yet find fault? To which there needs no further Satisfaction in this place.
Ver. 14. For I will at this time.] For now I will begin to ſend more terrible Plagues upon thee, one after another, till I have deſtroyed thee.
Send all my Plagues.] All that I have reſolved to inflict, as Menochius truly expounds it: Not all that I am able, but all that I deſign to ſend for thy deſtruction.
Ʋpon thine heart.] Such as ſhall make thy heart ake (as we now ſpeak) not only afflict thy Body and Goods, but fill thy Soul with terrour, or grief, or rage.
That thou mayest know there is none like me in all the Earth.] To teach thee, by ſad Experience, that my Power is ſuperiour to all other. To which, another reaſon is added in the next Verſe; that all the World might ſee the ſame. And a third, X. 2. that Iſrael might learn to Worſhip him alone, and teach their Children to do ſo likewiſe.
Ver. 15, 16. For now I will ſtretch out my hand, that I may ſmite thee, and thy People with Peſtilence, &c.] I do not ſee how this Tranſlation can be maintained; for we do not read, that God, after this, ſent a new Peſtilence upon Pharaoh: and the Hebrew word deber ſignifies nothing elſe. This therefore muſt needs refer to the Time paſt: and the ſenſe of theſe three Verſes (14, 15, 16.) muſt be this; I will ſend more Plagues on thee, and on thy Servants, (as was threatned v. 14.) for the truth is, I had now ſtretched out my hand to deſtroy both thee and thy People by my late Peſtilence, wherewith you had all been cut off, had it not been that I reſerve you for further Puniſhments: for which very cauſe I made thee to ſtand, when thou wast falling (i. e. kept thee from dying) that I might ſend more Plagues upon thee, and make thy deſtruction more notorious to all the World. See Paulus Fagius, and Theod. Hackſpan, and Fr. Junius alſo, who tranſlate theſe words, I had ſmitten thee and thy People with Peſtilence, (i. e. when he deſtroyed their Cattle with a Murrain) and then hadst thou been cut off from the Earth, as it follows in the end of this Verſe; that is, when the Boils broke out upon the Magicians.
Ver. 16. And in very deed for this cauſe have I raiſed thee up.] In the Hebrew the words are, I have made thee ſtand: that is, preſerved thee alive, when the Peſtilence would have cut thee off, as the Murrain did thy Cattle; if I had not kept thee from periſhing then, that I might deſtroy thee in a more remarkable manner. And thus the LXX. underſtood it, when they tranſlated it foreign, thou hast been preſerved, that is, from deſtruction. With which the Apoſtle agrees, though he doth not here follow their Tranſlation, foreign, I have raiſed thee; i. e. from the foregoing Sickneſs, (IX Rom. 17.) ſpared thee in the midſt of malignant Ulcers.
For to ſhow in thee my Power.] By ſending more dreadful Plagues upon him; and at laſt overwhelming him in the Sea.
And that my Name may be declared throughout all the World.] If Pharaoh and his People had all periſhed by the Peſtilence, when the Cattle did, or died when ſmitten with Blains; the terrour of God's powerful Diſpleaſure had not been ſo viſible to all the World, as it was in overthrowing the whole Strength of Egypt in the red Sea.
Ver. 17. As yet exalteſt thou thy ſelf against my People, &c.] In theſe words he returns to finiſh his Meſſage begun, v. 13. which he concludes with this Expoſtulation, which upbraids him with his ſenſleſs Obſtinacy. Which, in other words, may be thus paraphraſed; Dost thou ſtill (notwithſtanding all that I have done to humble thee) proudly inſult over my People, and reſolve to keep them in Bondage?
This Expoſtulation, which is very ſharp and cutting, may ſeem to ſome unſeaſonable, now that God himſelf had hardned him, and taken his Underſtanding from him; though before nothing could have been more proper, while there was a poſſibility of penetrating his heart. But God cannot loſe his right to demand that Obedience, which Men have made themſelves unable to pay: and it was but juſt he ſhould be upbraided with his Obſtinacy, even when he could not comply, becauſe he had brought upon himſelf this Puniſhment, of ſtupid Inſenſibility. See v. 13.
Ver. 18. Behold, to morrow about this time.] As his Deſtruction was determined, ſo it was to come ſpeedily upon him; and therefore there was but one Day between this Plague and the former.
I will ſend a very grievous Hail.] Great Hail-ſtones, falling very thick, as we ſpeak.
Such as hath not been in Egypt, ſince the foundation thereof.] Since it hath been inhabited. This ſhows that though Rain was not frequent in Egypt, yet ſometimes they had both Rain and Hail alſo. Otherwiſe there could not have been a Compariſon made between this and former Hail, if there never had been any at all.
Ver. 19. Send therefore now, and gather thy Cattle, &c.] It appears by the next Verſe, that though Pharaoh and his Grandees could not be moved by all theſe Judgments, yet there were ſome Perſons in the Court, who were better diſpoſed, for whoſe ſake God gives this Warning of their Danger, that they might avoid it.
Ver. 20. He that feared the Word of the LORD among the Servants of Pharaoh, &c.] That which is oppoſed to this in the next Verſe is, He that ſet not his heart unto the Word of the LORD; or, as we tranſlate it, regarded it not: i. e. did not attend to what was ſaid and done by Moſes, and ſeriouſly conſider it. Unto which the fear of God moves all thoſe who are poſſeſſed with it; and ſerious conſideration will not fail to work in Men the fear of God, and of his Judgments.
Ver. 21. And he that regarded not the word of the LORD, &c.] This was the Cauſe of the Ruin of all that periſhed; they did not ſet themſelves to conſider the irreſiſtible Power of him, who inflicted ſuch terrible Judgments upon them, as Moſes threatned. For at laſt they grew ſo ſtupid that they could not conſider; but were perfectly infatuated.
Ver. 22. And the LORD ſaid unto Moſes, ſtretch forth thy hand.] With his Rod in it, as it is explained in the next Verſe; and as he had directed on other occaſions, VIII. 16, 17. where it is ſaid, Aaron ſtretched out his and with his Rod.
Towards Heaven.] To ſhow the Plague was ſent from God.
That there may be Hail on all the Land of Egypt, &c.] Here he more fully expreſſes the Damage it would do, both to Men and Beaſts, and to the Herb of the Field, which comprehends all the Trees, v. 25.
Ver. 23. And Moſes ſtretched forth his Rod.] Sometimes Aaron did it; but it was at the Command of Moſes, and as his Miniſter: who ſometimes did it himſelf, and was Commanded by God ſo to do, v. 22. He gave warning of this Plague about the fourth Day of the VIIth Month, and inflicted it upon the fifth, and removed it the ſixth. The Author of The Life and Death of Moſes, fancies that God ſent this Plague to puniſh the Egyptians, for the drudgery they impoſed upon the Iſraelites, in making them till their Fields for them.
And the LORD ſent Thunder and Hail, &c.] It was no wonder there ſhould be Thunder; but the Claps of this were far more terrible, than any that had been heard before in that Country. As the Hall alſo was more ponderous, and came down with a greater force, and was mixed with Fire. Which the Author of the Book of Wiſdom obſerves (Chap. XVI.) as a thing unuſual. And herein conſiſted the miraculouſneſs of this Plague; That whereas other Storms of Hail generally reach but a little way (ſometimes not a Mile) this ſpread it ſelf over the whole Country, v. 25. And Flaſhes of Lightning were not only mingled with it, but Fire ran upon the Ground, and killed their Cattle, (LXXVIII Pſal. 48.) when at the ſame time, all the Land of Goſhen, though a part of that Country, felt nothing of this Storm, v. 26.
And the LORD rained Hail upon the Land of Egypt.] This is repeated, to ſhow that it fell as thick as Rain, and was not a meer ſhowr, but a continual Hail: and that this was the principal part of this Plague, being alone mentioned v. 22. and 26. (where nothing is ſaid of Thunder or Fire) and put in the firſt place by the Pſalmiſt, both in LXXVIII. 48. and CV. 32.
Ver. 25. And the Hail ſmote, &c.] That is, killed every Man and Beaſt that was in the Field, v. 19.
And ſmote every Herb, and broke every Tree of the Field.] Eſpecially their Vines and Figtrees, as the Pſalmist tells us, LXXVIII. 47. CV. 33. Very great Hailſtones have fall'n in ſeveral Countries; ſome of a prodigious bigneſs (as credible Hiſtorians relate) whereby ſome living Creatures have here and there been killed: but none ever made ſuch a general deſtruction as this Storm did. Yet we are not to underſtand it as if no green thing eſcaped, nor a Bough of any Tree was left: but the meaning is, that a great many of every kind were deſtroyed; though ſome, as appears by the following Chapter, ſtill remained.
Ver. 26. Only in the Land of Goſhen, &c.] So that the Egyptians that lived among them, fared the better (it is thought) at this time for their ſake.
Ver. 27. And Pharaoh ſent and called for Moſes and Aaron.] This is no more than he had done ſeveral times before, (VIII. 8, 25.) but it may ſeem ſtrange he ſhould do it now, after the LORD had hardned his heart. The cleareſt account of it is, that he acted now as a Man diſtracted and frighted out of his Wits; which made him rave and cry out for help, in very paſſionate words, without any ſerious meaning.
I have ſinned this time, &c.] The meaning is not, that he had not ſinned before; but, I now acknowledge my Offence, and the Juſtice of God in puniſhing the wickedneſs of me and of my People. Which Confeſſion doth not argue any tenderneſs of heart; but was extorted by the horrible Fright he was in of being undone, if he did not make ſome Submiſſion.
Ver. 27. Intreat the LORD (for it is enough).] Or, beſeech him that what I have already ſuffered may ſuffice.
That there be no more mighty Thundrings and Hail.] The words import frightful Claps of Thunder, which ſounded as if God was angry with them; eſpecially ſince the Hail fell like Thunder-bolts upon their Heads, and ſtruck thoſe down that walkt abroad. This was the reaſon that he begg'd their Prayers: For he and his Servants could not always continue within Doors; and while the Hail laſted, there was no Safety abroad.
And I will let you go.] Not quite away; but three days Journey into the Wilderneſs, as they deſired.
And ye ſhall ſtay no longer.] He promiſes to diſmiſs them immediately.
Ver. 29. And Moſes ſaid unto him, as ſoon as I am gone out of the City.] By this he demonſtrated the great Power of God, who he knew would protect him, from receiving any harm by the Thunder, Lightning and Hail, which killed all others that went abroad into the Fields.
I will ſpread forth my hands unto the LORD.] This was an ancient Poſture of Supplication, in all Nations (as many Learned Men have ſhown) whereby Men declared, that God is the Giver of all good things; and that they hoped to receive Help from him. For our Hands are the Inſtruments, whereby we receive any Gift that is beſtowed upon us.
That thou mayeſt know, how that the Earth is the LORD's.] Have a demonſtration (which was ſufficient to make him know) that the LORD governs all things: as appeared by the ceaſing of this dreadful ſtorm, upon Moſes his Prayers to God, as well as by the powring of it in ſuch violence upon them.
Ver. 30. But as for thee, and thy Servants, I know that ye will not yet fear the LORD God.] The generality of the Court he knew, would continue as obſtinate as their Prince; though ſome of them had ſome ſenſe of God, and of his Judgments, as we read v. 20.
Ver. 31. And the Flax and the Barley were ſmitten, &c.] From hence our Learned N. Fuller gathers, that this fell out in the Month of Abib, as Archbiſhop Ʋſher obſerves in his Annals. For it appears by Pliny and others, that Barley began to ripen in thoſe Countries in March; but Wheat not till April. Herm. Conringius differs from this account a little; for he thinks (in his Treatiſe de initio anni Sabbatici) that this Hail fell in the Month of February; Flax being ſown here, and among the Romans, from the Calends of October to the VIIth of the Ides of December, as he obſerves out of Columella.
Ver. 32. But the Wheat and the Rye were not ſmitten: for they were not grown up.] In the Hebrew, they were hidden; i. e. were as yet under ground, as Kimchi, and from him Junius and Tremellius expound it. But that cannot be the meaning; for there was but a Months difference between the growth of Wheat and of Barley to maturity. And therefore Bochartus hath more truly expounded the meaning (Hierozoic. P. II. L. IV. c. 3.) that they were not yet eared: and ſo being tender and flexil, yielded to the ſtroke of the Hail; and received leſs harm than the Barley which was in the ear, and the Flax which was bolled.
Ver. 33. And Moſes went out of the City, &c.] As he had promiſed v. 29.
And the Rain was not powred out.] It ſeems there was Rain together with the Hail and Fire: which made this Plague ſtill the more wonderful. Or, by Rain muſt be underſtood, the ſhowr of Hail which the Lord rained from Heaven v. 18. which ſenſe is confuted by the next Verſe.
Ver. 34. And when Pharaoh ſaw that the Rain, and the Hail, and the Thunder were ceaſed.] As ſoon as the Storm was over, and the Heavens clear again,
He ſinned yet more, and hardned his heart, &c.] That which ſhould have made him acknowledge the Power of God (which was as apparent in ſtopping the Hail, as in powring it on his Country) made him the more contumacious. For ſeeing this danger over, he fancied there would be no more.
Ver. 34. And the heart of Pharaoh was hardned, &c.] Continued in hardneſs; for God would not ſoften it, having reſolved ſtill to harden him, as he had began to do v. 12. and did now, X. 1. For he neither moved his heart to remember his Confeſſion, and his Promiſe, v. 27, 28. nor continued the means which extorted that ſeeming Repentance from him. But by granting his Deſire, to have this ſtroke removed, ſuffered him to return to his wonted Obſtinacy.