Exodus 11
PATsuffercd him to persist in his obstinate resolution, not quite to part with them: (see ver. 20.)
Exodus 11:6
And there shall be a great cry throughout the laud of Egypt, &c. The calamity being general in every house, it made a general and very loud lamentation: men, women, children, and servants, bewailing the loss of the prime person in the family.
Exodus 11:7
But against any of the children of Israel, shall not a dog move his tongue, &c. A great wonder! that when so many thousand people were upon their march, with abundance of cattle, &c. not a dog should stir; who, though never so gentle, yet commonly bark when they hear the least noise, especially in the night. All travellers know this. That ye may know how that the Lord doth put a difference between the Egyptians and Israel.] This was indeed a plain testimony of God’s special caTe and providence over the Israelites; that when there was such a great cry throughout all the land of Egypt, (ver. 6.) all was quiet, still, and silent among them…
Exodus 11:8
And all these thy servants shall come down to me, &c. You that now forbid me to come to you (for Pharaoh himself is included, it appears from xii. 31, &c.) shall be forced to come to me; and submissively entreat, nay, press me to be gone, &c. Come down.] It was a descent from that part of Egypt where the court was, unto Goshen: though it may simply signify, come to me.’ Get thee out, and all the people that follow thee.] In the Hebrew the words are, that is at thy feet: that is, to the very last man. For they that bring up the rear, as we speak, or march last after their commander, are said, in Scripture, to be at their feet: as Wagenscil hath observed in his confutation of R.Lipman’s Carmen Mcmorialc. (See Gen. xlix. 10.) And after that I will go out.] When you shall think I oblige you, to leave your country. And he went out from Pharaoh in a great anger.] It moved the meekest man on earth to a just indignation (which, it is likely, he expressed in his countenance and behaviour) to sec PhaTaoh remain so stupidly insensible, as not to regard this threatening; which he might well think would be as certainly executed, as all the rest had been. Ver. 9- And the Lord said unto Moses, Pharaoh shall not hearken unto you.] That is, I told thee at the first how it would be, and the reason of it, (iii. 19, 20.) Of which it was very proper to put Moses in mind at this time, when he was going to fulfil the last part of those words; “after that (after this last plague) he will let you go.” That my wonders may be multiplied in the land of Egypt.] That he might do one wonder after another until he had finished Pharaoh’s destruction. (See vii. 3.)
Exodus 11:10
And Moses and Aaron did all these wonders before Pharaoh. This seems to be a summary of what hath been said hitherto, concerning the wonderful plagues of Egypt: which as God designed to inflict upon that country, so he did, by Moses and Aaron as his instruments. And (lie Lord hardened Pharaoh’s heart, so that he would not let the children of Israel go, &c] The obstinacy of Pharaoh, under several severe judgments, is so notorious, that it need be no wonder that the Lord himself hardened his heart, so that he would not suffer the people to depart, until what is here threatened was executed upon him. There is nothing more agreeable to the rules of justice, than to inflict heavy judgments upon contumacious offenders; and no punishment heavier than to let them undo themselves by their own wickedness, and blindly run on, without any stop, in their evil courses unto utter ruin. This was the case of Pharaoh; of which the heathen had a broken notion, when they said, " Quos Jupiter vult perdere, prius dementat:" Those Whom God intends to destroy, he first infatuates.
And Pharaoh said tinto him, Get thee from me. This sounds, as if ho intended again to have him driven from his presence, (as ver. 11.) so soon did ho forget his own humble confessions and supplications to him, (ver. 16, 17.) and returned to his frantic rage and fury against him. Take heed to thyself, see my face no more: for in that day thou seest my face, thou shalt die.’] A speech more foolish than proud (as Dr. Jackson observes), to come from a man whom the Lord had so much impoverished, and so often humbled; and given sufficient proofs of his power, not only to bring greater plagues immediately upon him, but to cut him off.
And Moses said, Thou hast spoken well, I will see thy face again no more. That is, unless I be called for; as one would think he was: because Mo$es did deliver one message more to him, (xi. 4. 8.) Though we may suppose he delivered it now; or, that he did not deliver it himself, but by some other person. But that doth not agree with the last words of ver. 8. of the next chapter. And we read also, (xii. 31.) that/’ Pharaoh called for Moses and Aaron by night:" who perhaps did not go, but only receive his message.