Exodus 9

Chap. IX. ver. 3. — the hand of the Lord is upon thy cattle &c.] We may observe a particular scope and meaning in this calamity, if we consider it with regard to the Egyptians, which would not have existed in respect to any other people. It is well known that they held in idolatrous reverence the lion, wolf, dog, cat, ape, and goat. But they had gods which they held in still greater reverence than these; such were the ox or steer; the cow and heifer; and the ram. Among these the Apis and Mnevis are well known; the former, a sacred bull adored at Memphis; and the latter, at Heliopolis. There was also a cow or heifer which had the like honours at Monemphis. To these may be added the goat at Mendes, though perhaps not so celebrated as the others. This judgment, therefore, upon the kine of Egypt, was very significant in its execution and purport. The Egyptians not only suffered a severe loss, but, what was of far greater consequence, they saw the representative of their deities, and their deities themselves, sink before the “God of the Hebrews.” There is reason to think, that both the camel and ass were held sacred, which were involved in the same calamity. Hence it is said by the sacred writer, “upon their gods also the Lord executed judgments,” Numb. xxxiii. 4. See Exod. xii. 12; also Exod. xviii. 11. These events, we may well imagine, had a happy influence on the minds of the Israelites, to whom the worship of the Egyptians must at this time have appeared in a most contemptible light, and their gods despicable. Their separation too, and exemption during these evils, must have had still greater weight. It rendered them more ready to quit a people, from whom they were in so salutary a manner distinguished, and to embrace a better and more rational religion. Bryant.

— Take to you handfuls of ashes &c.] This plague, like those which preceded, was well calculated to confound the Egyptians, and confirm the faith of the Israelites. The Egyptians had many gods, and those of high rank, who were supposed to preside over pharmacy and medicine; and to these the people looked up with great confidence, in all those pains and maladies to which the human frame is subject. Among these Eaculapius was held in particular honour for his skill in this science. The Egyptians believed the art of medicine to have been found out by these gods; and from them to have been transmitted to particular persons in succession, who under their influence carried it on to the advantage of the nation. Hence in this instance, as in the preceding, the Egyptians were not only punished, but were shewn the baseness of their worship, and the vanity of their confidence, where they most trusted. They could dig for water, and in some degree shelter themselves from flies; but there was no resource from this evil, which was brought more home to them. It was a taint of the human frame; a grievous internal malady, under which the priests, as well as the people, smarted, to their astonishment and confusion. Hence it appears, that the prince of the country was deserted of his wise men, as well as of his gods: “the magicians could not stand before Moses, because of the boil: for the boil was upon the magicians, and upon all the Egyptians.” Bryant.

— since the foundation thereof] Since it was an inhabited country. Bp. Patrick.

— the flax was boiled.] This word signifies to rise into a stalk or stem, which is of a roundish form. But some think, that the seeds, or grain, of the flax were assuming a roundish form within their husks. Script. illust.

32. — (re) The Hebrew word signifies a hairy plant. It is usually thought to be the Zea, or Spelt, which is a species of corn. Dr. Shaw thinks this word may signify rice. It is probable, that from the intercourse of ancient Egypt with Babylon and with India, this inundated country could not be ignorant of a grain so well suited to its climate. Script. illust.

— they were not grown up.] They were not yet cured; and so being tender and flexible, yielded to the stroke of the hail, and received less harm than the barley and flax, which were in a riper state. Bp. Patrick

Exodus 9:6

6. — all the cattle of Egypt died.] It appears from ver. 19, that some survived; therefore the meaning is, either that all in the field, ver. 3, not those in the houses, died; or else that a great many of all sorts of cattle died, as the word all may be expounded. Bp. Patrick. See note below on ver. 19.

In this act of Divine power, we see, that all the ways of God are mercy, as well as truth. The exact completion of the prediction proved His veracity—the appointing of a set time was an act of mercy. Wogan.

Exodus 9:8

8. And the Lord &c.] The former plague having moved so little the proud and stubborn heart of Pharaoh, the Lord instantly, without any further message to

Exodus 9:9

9. And it shall become small dust] Instead of the ashes, which they threw into the air, there was to come down a small sleet or dust, that should scald the flesh of man and beast, and raise a blister, “a boil breaking forth with blains,” on every part on which it should fall. The Hebrew word properly signifies an inflammation, which first makes a tumour or “boil,” as we translate it, and thence turns into a grievous ulcer. Moses speaks of it afterwards as an unusual plague, which he calls “the botch of Egypt,” Deut. xxviii. 27. Bp. Patrick, Stackhouse.

Exodus 9:10

10. And they took ashes of the furnace, &c.] There was something very significant in this plague. “The furnace,” from which the ashes were taken, aptly represented “the iron furnace” of Egyptian bondage, Deut. iv. 20; and the scattering of the ashes in the air might

The plague of boils and blains. Before CHRIST 1491.

Exodus 9:11

11. — the magicians could not stand &c.] We read of no attempt made by the magicians, since the plague of lice, which they could not counterfeit, to vie in working miracles with Moses and Aaron. Still they seem to have remained with Pharaoh, and to have endeavoured to fix him in the resolution not to let Israel go. But now the plague seized on them, as well as on the rest of the Egyptians, which perfectly confounded them, so that they could not stand before Moses, or look him in the face. Bp. Patrick. Though, by the Divine permission, the magicians could change their rods into serpents, yet, as a manifest token of superiority, Aaron’s rod swallowed all their’s; though they could turn water into blood, yet it was above their skill to restore it to its former nature; though they contrived to produce frogs, yet they were utterly unable to remove them from the Egyptian palaces and houses; though they did in short some things, which only added to the calamities of Egypt, yet they could do no one thing to redress them; nor even to relieve themselves from the plague of the boils. So true and so severe withal is the observation of the author of the Book of Wisdom, chap. xvii. 7, 8. Stackhouse.

Exodus 9:12

12. And the Lord &c.] Now “the Lord,” for the first time, “hardened the heart of Pharaoh,” after he had so repeatedly hardened it himself, “and he hearkened not unto them, as the Lord had foretold unto Moses.” Though Pharaoh probably felt the scourge of the “boil,” as well as his people, it did not soften nor humble his heart. And when he wilfully and obstinately turned away from the light, and shut his eyes against the luminous evidences vouchsafed to him of the supremacy of the God of the Hebrews, and had twice broken his promise, when he was indulged with a respite, and dealt deceitfully, he became a just object of punishment; and God now began to increase the hardness or obduracy of his heart. And such is the usual and the righteous course of His providence; when nations or individuals despise the warnings of Heaven, abuse their best gifts, and resist the means of grace, “God then delivers them over to a reproduce or undiscerning mind, to work all uncleanness with greediness,” Rom. i. 28; Ephes. iv. 19. Dr. Hales. Even now God did not infuse into Pharaoh’s heart any bad qualities, or ungodly resolutions; but only He did not vouchsafe to him those convictions which might have softened him;

Exodus 9:15

15. — that I may smite thee &c.] I will smite thy people with that pestilential disease, which shall take off all the firstborn of the Egyptians; and thou thyself shalt be cut off, by being drowned in the Red Sea. Dr. Wells.

The following plagues were formally announced to Pharaoh and his people: “I will at this season send all My plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like Me in all the earth. For now I could stretch out My hand, and smite thee and thy people with pestilence,” or destroy thee at once, like thy cattle with the murrain, “and thou shouldest be cut off from the earth; but in truth, for this cause have I sustained thee, that I might manifest in thee My power, and that My name might be declared throughout the whole earth.” This rendering of the passage is more conformable to the context, to the Chaldee Paraphrase, and to the foregoing observation of Philo, alluding thereto, than the received translation: “For now I will stretch out My hand, that I may smite thee and thy people with pestilence.” For surely Pharaoh and his people were not smitten with pestilence; and “they were preserved,” or kept from immediate destruction, according to the Septuagint, “to manifest the Divine power,” by the number and variety of their plagues. Dr. Hales.

Exodus 9:16

16. — for this cause have I raised thee up.] In the Hebrew the words are, “I have made thee stand;” that is, I have preserved thee alive, when the pestilence would have cut thee off, as the murrain did thy cattle, that I might destroy thee in a more remarkable manner. “I have raised thee” from the foregoing sickness; that is, spared thee in the midst of the most malignant ulcers. Bp. Patrick. I have made thee to stand, preserving thee, and suspending to punish thee, when I sent all My other plagues, that I might show My power more illustriously in thee. Dean Tucker. The Greek translates the place very justly, “For this cause thou hast been preserved:” and most of the versions express the true meaning of the passage better than our English translation. The reason of the words, and the true meaning of them, is this: Moses had wrought several miracles before Pharaoh, without effect. Hereupon he delivers him a severer message, threatening that God would send all his plagues upon his heart, &c. to smite him with pestilence and to cut him off from the earth: and “indeed,” continues he, speaking still in the name of God, “for this cause have I preserved thee hitherto, to shew in thee My power:” that is, I had cut thee off sooner for thy obstinacy, but that I intended to make My power over thee more conspicuous. So that the words signify, that Pharaoh was hitherto preserved by the forbearance of

The plague of hail threatened. Before CHRIST 1401.

Exodus 9:18

18. — I will cause it to rain a very grievous hail, &c.] This judgment was equally significant and proper with the foregoing. It was foretold to Pharaoh by Moses, that on the very next morning there should be a grievous rain, attended with hail and thunder. This must have been a circumstance of all others the most incredible to an Egyptian. For in Egypt there fell no rain; the want of which was supplied by dews, and by the overflowing of the Nile. At least it is certain, that, allowing for occasional showers in some parts, no country upon earth, to which we have access, has so little rain as Egypt; and particularly the upper part of it. The Egyptians therefore must have perceived themselves particularly aimed at in these fearful events, so contrary to all experience. For they were witnesses to not only delugees of rain, but hail mingled with rain; and these attended with thunder and fire, to their great amusement. Now the Egyptians were superstitious above all people upon earth. They were particularly addicted to the observance of portentous appearances. Every uncommon circumstance was esteemed of this class. But as these were imaginary portents, which arose merely from a superstitious dread, it pleased God to punish their blind credulity by bringing upon them some real prodigies; some preternatural evils, to which

LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:

Exodus 9:19

19. Send therefore now, and gather thy cattle, &c.] In the midst of judgment God remembered mercy; and gave a gracious warning to the Egyptians to avoid, if they chose, the threatened calamity. Dr. Hales. It appears that there were some persons in Pharaoh’s court better disposed than himself; and that for their sake God gives this warning of their danger, that they may avoid it. Bp. Patrick. The cattle of the Egyptians in the field had been destroyed by the foregoing plague of inurrain, ver. 6. But they might have recruited their stock from the land of Goshen, where “not one of the cattle of the children of Israel died.” This justifies the supposition, that there was some respite or interval between the several plagues, so that the whole may have taken up about a quarter of a year. That the warning in this case was respected by many of the Egyptians, we may infer from the number of chariots and horsemen, that went in pursuit of the Israelites afterwards. Dr. Hales.

Exodus 9:22

22. every herb of the field.] All of the vegetable kind, comprehending trees. Bp. Patrick.

Exodus 9:23

23. — thunder and hail, and the fire] In this tremendous plague, the united elements of air, water, and fire were employed to terrify and punish the Egyptians, by their principal divinities. Dr. Hales. All jointly demonstrating and proclaiming, that the God of Israel was the God of nature. Stackhouse. Before CHRIST 1401. not his heart unto. The hail sent. Pharaoh surth to Moses, Before CHRIST 1491. ran along upon the ground; and the LORD rained hail upon the land of Egypt.

Exodus 9:27

27. And Pharaoh sent and called &c.] The duration of this miracle is remarkable. Usually hail storms last but a little time: but this storm lasted long enough to terrify Pharaoh, and to induce him to interest its suppression. In proportion to the infrequency of this kind of storm must have been the terrour, which it infused into Pharaoh: and this terrour must have been proportionately increased by the continuance of the storm. Script. illust. — I have sinned this time:] The meaning is not, that he had not sinned before: but he says, “I now acknowledge my offence, and the justice of God in punishing the wickedness of me and of my people:” which confession does not argue any religious tenderness of heart, but was extorted by the excessive alarm which possessed him at the moment. Bp. Patrick. Good thoughts pass rapidly through carnal hearts; they can never settle there. Who would think it possible, that any soul could be so secure in the midst of such variety and frequency of judgments? These very plagues are not more wonderful than their want of success. To what a height of obduracy will sin lead a man; and, of all sins, incredulity! During all these storms Pharaoh sleepeth, till the voice of God’s mighty thunder, and hail mixed with fire, roused him up a little. Now, as between sleeping and waking, he starts up and says, “God is righteous; I am wicked; Moses, pray for us,” and presently lays down his head again. God bath no sooner done thundering, than he hath done fearing. All this while we never find him careful to prevent any one evil, but desirous still to shift it off, when he feels it; he never holds constant to any good motion; never prays for himself, but carelessly wills Moses and Aaron to pray for him; never yields God His whole demand, but endeavours to satisfy Him by the least concession: first, “They shall not go;” then, “Go and sacrifice, but in Egypt;” next, “Go, sacrifice in the wilderness, but not far off;” after, “Go ye that are men;” then, “Go you and your children only;” at last, “Go all, save your sheep and cattle.” Wheresoever mere nature is, she is still improvident of future good, sensible of present evil, inconstant in good purposes; unable, through unacquaintance, and unwilling to speak for herself; niggardly in her grants, and uncheerful. Bp. Hall.

Exodus 9:29

29. — I will spread abroad my hands] This was an ancient posture of supplication in all nations. Bp. Patrick.

Exodus 9:31

31. — the flax and the barley was smitten:] This is by no means trivial, but of great moment. The Egyptians were doomed to undergo many terrours, and, beside these, to suffer no small losses. Scarcely any thing could have distressed them more than the ruin of the former article. The Egyptians above all nations affected outward purity and cleanliness. On this account the whole nation wore linen garments; and priests never put on any other kind of clothing. This linen was manufactured from that fine flax, for which the country was particularly famous. The flax and linen of Egypt were also in great request in other countries; and though the Egyptians did not themselves trade abroad, yet they suffered other nations to come to them. Hence the demolition of their flax was attended with great inconvenience, and must have proved a heavy loss; so that this judgment particularly affected this people above all other nations; and their priests more particularly suffered. The ruin of their barley was equally fatal, both in respect to their trade, (for Egypt seems very early to have been the granary of the world,) and to their private advantage. They had few vines in Egypt, but, instead of the juice of the grape, they made a liquor called barley-wise, undoubtedly a kind of beer, which was particularly serviceable during the time that the Nile was turbid, and not so fit to be used. These advantages were lost to them now through the devastation made by the rain, hail, and fire; and their loss could not but have been severely felt. Bryant. Barley is the most ancient aliment of mankind, as Pliny says on the testimony of Menander. Script. illust. — the barley was in the ear, &c.] The season of the year, and the commencement of the plagues, is nowhere specified; but both may be collected from the history. The departure of the Israelites, after the tenth and last plague, was about the vernal equinox, or beginning of April, on the 15th day of the 1st month, Abib, chap. xii. 6; but by the seventh plague of hail, the barley was smitten, but not the wheat and rye of later growth. For according to the report of modern travellers, the barley harvest in Egypt is reaped in March, and the wheat in April; and Le Brun found the whole to be over at Cairo on the 19th of April. but is still hardened. God’s message to Pharaoh. Before CHRIST 1491. ders, ar, dark.

Exodus 9:34

34. And when Pharaoh saw &c.] The effect on Pharaoh was exactly what Moses foretold, ver. 30. Instead of being melted into consideration and gratitude, he forgot his solemn promise, made a jest of his faith and honour, set God at defiance, and refused to let the Israelites go. Pyle.

— he sinned yet more, and hardened his heart.] He stifled the dictates of conscience, and acted against conviction. Bryant. In this instance there is a remarkable suspension of the judicial infatuation. Pharaoh had humbled himself and acknowledged his own and his people’s guilt, and the justice of the Divine plague. The Lord therefore forebore this time to harden his heart. But he abused the long sufferance of God, and this additional respite: “he sinned yet more, because he now sinned wilfully, after he had received information of the truth, he relapsed, and hardened his own heart, a seventh time. He became therefore ‘a vessel of wrath, fitted to destruction,’” Heb. x. 26; Rom. ix. 22. Dr. Hales.

Moses had performed in the presence of Pharaoh such miraculous works, as would probably have had an effect on any other person. But, because he saw some of the miracles imitated by the magicians; because the plagues came gradually upon him, and by the inter-

cession of Moses were constantly removed; he thence took occasion, instead of being softened by this alternative of mercy and judgment, to become more sullen and obdurate. “When Pharaoh saw that the rain, and the hail, and the thunders were ceased, he sinned yet more, and hardened his heart.” The mercy of God, which should have led him to repentance, had a contrary effect upon him, and made him more obstinate. For an hardened heart is neither cut by compunction, nor softened by any sense of piety. It is neither moved by intreaties, nor yields to threatenings, nor feels the smart of scourges. It is ungrateful to benefactors, treacherous to counsels, sullen under judgments, fearless in dangers, forgetful of things past, negligent of things present, and improvident for the future. All these bad qualities seem to have concentrated in Pharaoh. It was therefore entirely agreeable to the rules of Divine justice, when nothing would reclaim this wicked king, when even that which wrought upon the magicians, the ministers of Satan, made no impression on him, to let his crime become his punishment, and to leave him to eat the bitter fruit of his own ways, and to be filled with his own devices. Stackhouse.

The case of the hard-hearted Pharaoh may be made a ground of admonition to ourselves. We have had more messengers from God, more summonses to do many parts of His will, than were ever sent to this king and his people. We have with them refused to be obedient to the heavenly call, and thereby rendered ourselves obnoxious to the Divine judgments, under several of which we have smarted. Like them too, instead of being awakened to a sense of our disobedience, we have grown harder and more insensate under the rod. We have seen many examples of God’s wrath upon sinners, and lightly passed them over, without being led by them to consider our own demerits.

How long shall we see this face of things, and hear the warnings of God to reform our lives, and to prevent the worse effects of His displeasure, and still continue in a state of stupid insensibility, as if we were in no danger? Shall we pass the time of our mortal lives, as if we were not accountable to God for what we are here doing? He hath “raised us up for this very purpose,” that we should be for ever happy in our observance, or miserable in our contempt, of His holy word. And either His mercy shall be glorified in our salvation, or His justice in our punishment. Such are God’s thoughts and resolutions towards us: if we have no thoughts of our duty to Him, and of the end for which He hath sent us into the world, it is because we are hardened and infatuated by the deceitfulness of sin. Reading.

Chap. X. ver. 1. — for I have hardened &c.] The particle translated “for” admits of the sense “although.”