Exodus 7

liim sprung Zadok and the following high-priests, till the destruction of Jerusalem, (1 Chron. yi. 4. &c.) And Ithamar. From whom came Eli, and Abimelech, and Abiathar (in the time of David), iu whom this family was extinct. CHAP, VII.] UPON Eaui/vc. I omit other ancient authors, 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 Ulysses’s companions into hogs. 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 siuallowed 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 endeavour 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 find a power superior to Moses. The Jews also imagine Pharaoh himself was a magician; and helped 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, on ovdefxiav afxvvriKrjv o3re £omd]v rwa Svvafxiv c?x ov °* twv yo/jrwv pafiSot, 7r\ijv tov cf’^tiiiotoq, &c. that the rods, i. e. serpents of the magicians, had no vital power in them able to defend themselves; but were mere delusions, without any real virtue. And here I cannot but take notice of a remarkable passage in Numenius, a Pythagorean philosopher, recorded by Eusebius, (lib. ix. Praepar. Evang. cap. 8.) where he tells us, that Numenius (in this third book irzin ayaSov) expressly saith, c< That Jannes and Jambres were, Alyv7TTioi hpoypafxfiaTs’ig, inferior 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 tvith God in prayer, avSpl yzvofxlvip 0eu> tv%aaQai dwarwrar^." AYhich 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. so, he observes, they say in the Talmud: and make this the reason of Pharaoh’s going to the river. Which Jonathan follows iii his paraphrase, “Behold, he goeih out to observe divinations upon the tvater, as a magician,” Hierozoic. (par. ii. lib. iv. cap. 15.) And thou shalt stand by the river’s brink against he come.’] Perhaps Pharaoh (as the same Bochart observes) had forbid him to conic anymore to the court: and so God directs him to, take this occasion to meet with him.. f 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 lip all the yo>;™« £vAa (as Greg. Nyssen calls them), magical staves which encountered him.

Exodus 7:1

Jx.ND the Lord said unto Moses. He received new orders from the Schechinah, of Divine, Majesty; before, whom he stood, (vi. 12. 30.) See.] Mark what I say, in answer tp all thy objections. I have made thee a god Ho 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 pod unto Pharaoh: which denotes that he had only the authority and power of God over him; or rather, he was God’s am*.; bassador 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 there-, fore the uncircumcision of thy lips he 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 author long after his time. Because tho word nabi, they fancy, was not now in use to signify a prophet: CHAP. VII.] UPON EXODUS. 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 (roeh) a seer" Which seems* to signify 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 Gen. xx. 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 fancy were the words in use in Moses’s 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, (Prov. x. 31.)

Exodus 7:2

Thou shalt speak alt 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.

Exodus 7:3

And I will harden Pharaoh’s heart. Or, but I will harden, &c. which Avenarius translates, I will permit his heart to be hardened. 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 hardened his heart so often, (viii. 15. 32.) that in conclusion God hardened 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.

Exodus 7:4

But Pharaoh will not hearken unto you.) Or rather, and Pharaoh shall not hearken to your demands. For this was the effect of his hardening. 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 multiplied, 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, (ver. 1.) that is, a judge, as the word Etohim sometimes signifies. (See vi. 0.) vol. I.

Exodus 7:5

And the Egyptians shall know that I am the Lord. Be convinced, or made sensible thatnone can withstand me. Wlien I stretch forth my hand against Egypt, &c] This was most especially fulfilled, when he smote their firstborn, which made them look upon themselves as lost men, if they continued disobedient, (xii. 33.)

Exodus 7:6

And Moses and Aaron did as the Lord commanded them, so did they. He repeats what he saith of theirobedience to God’s commands, because, from this time forward, they no longer disputed, nor made any objection; but roundly went about their business.

Exodus 7:7

And Moses tvas fourscore years old, &e. The Israelites were under a 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 remembered with the greater thankfulness and obedience. Such grave persons as these were fittest to be employed 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, lib. i. sect. 83. where Buxtorf notes, that Aben Ezra observes upon this place, that none besides Moses and Aaron ever prophesied in their old age; because they were more excellent than all the prophets.

Exodus 7:8

And the Lord spake nnto Moses and Aaron, saying. When they were about to renew their addresses to Pharaoh, God was pleased again to appear, and give them his directions in their proceedings.

Exodus 7:9

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 some-’ times called the rod of God, (iv. 20.) sometimes Moses’s rod, and sometimes Aaron’s: as we find it in many places, ver. 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, &e. (ver. 17.) And immediately the Lord bade him " say unto Aaron, Take thy rod, and stretch out thy hand upon the waters of Egypt," (ver. 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, (ver. 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.) 2B

Exodus 7:10

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, (ver. 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.] Sec 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’s Prsepar. Evang. p. 434, 435. and 441. which I mention to shew 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.

Exodus 7:11

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 copo with Moses and Aaron in wonderful works. Wise men.] This word is sometimes used in a good sense: and therefore to shew they were such as we now call canning men, he joins another word to it, which is never taken in a good sense, viz. Sorcerers.] Which most take to be such as we call jugglers; who cast mists, as we speak, before men’s 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 iv &a Svoiv) translates them, accersivit peritissimos’artis magica, 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 aftcrtimes. Sec Gen. xli. 8. and Bochart in his Hicrozoicon, (par. ii. lib. iv. cap. 18.) 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 frqm the word retan: which in Arabic and Chaldec signifies to murmur, as magicians were wont to do in their incantations. Sd Hartun is properly iTraotSog, an enchanter. And the name of “Aprtftig (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 Janncs and Jambrcs, 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 Usher’s Annals, ad A. M. 2513. and in Bochart’s Ilierozoic. (par. i. lib. ii. cap. 53. p. 045.) Artapanus, in Eusebius, calls them hpug iirlp Mfa $iv, priests at Memphis^ whom Pharaoh sent for to oppose Moses. The original of which sort of men spems to have been this; that God being pleaded to admit the holy patriarchs to familiar colloquies \yith him, the devil endeavoured 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 errors. They also did in like manner with their enchantments.] If the Hebrew word come from lahat, which signifies aflame, (sec Gpn. iii. 24.) it seems to denote such sorcerers as dazzled men’s eyes, and then imposed on them by shows and appearances of things, which had no real being. But it may be derived from lahat, which, signifies hidden and secret; and then’denotes those that used secret ivhispers or murmurs, as enchanters did (as Bochartus in this place now mentioned interprets it), or such as had secret familiarity with demons.; as it is expounded, in the Gemara Sanhedrin, (cap. vii. n. 10.) where there are many examples of the former sort of enchantments, by the deception of the sight. For instance, B. 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.

Exodus 7:12

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 mere 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 Gaulmyn 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 terrify 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, ug ahro^tav, to appear visibly; there came a god and not a demon. Which made the Egyptian cry out, MaK&piog tig $wv?x wv r ° v ^difxova, he is happy who hath a God for his genius, as I suppose it should be interpreted. And thus the Jewish author of the Life and Death of Mosc^ fancies, that these magicians, who resisted Moses, turned over all their books to find out the name of that deity, by which he did wonders, so ipuch su-. pernor to theirs, &c. And they became serpents.] Not real serpents, but seeming, as Joscphus understood it, and several Christian writers; particularly Sedulius, (lib. iv. carm.): ■ *’ imagine ficta, Visibus humanis magicas tribucrc figuras.”

Exodus 7:13

And he hardened Pharaoh’s heart: or rather, Pharaoh’s heart was hardened. For so w r e translate this very Hebrew phrase, (ver. 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, KaTiaxyaev v icapdla $apa&>, Pharaoh’s heart grew stiff; or, waxed strong and stubborn; and ver. 22. laickr)- pwSri?) Kap&a tyapau), Ids heart was hardened. 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, fiipapy\rat, 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 hardened. That he hearkened 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 fit to use for his reformation.

Exodus 7:14

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 sec what would be the effect of the late miracle: but bid him go the next morning, and carry a threatening message to him. Pharaoh’s heart is hardened, he refuseth to let the people go.] It is observable that he doth not say, I have hardened Pharaoh’s heart, (and therefore there should have been no such intimation in our translation of ver* 13.) but Pharaoh’s heart is hardened. Which can imply no other hardening than what proceeded from his own settled resolution, not to lole the service of the Israelites.

Exodus 7:15

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 ambassadors. 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 Usher 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. (par. ii. lib. iv. cap. 8.) For we are told here (ver. 7.) that Moses was fourscore years old when he began to treat with Pharaoh: and in Josh. v. 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 entering into Canaan, must have been a hundred and oneand-twenty years old: whereas he was but a " hundred and twenty," as we read Deut. xxxiv. 5. Nor was it suitable to the Divine goodness to be so long in delivering his people, who were reduced to extreme 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 nnto the water.] God, who knows all’ things, foresaw his motion beforehand; 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, ovdlv oiirw rifii] AlyvTrrioig wg 6 NctXoc, Nothing was had in such honour among the Egyptians as the river Nile. If it was so in Moses’s 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 vSpofxavrtfa. Fof 2B2

Exodus 7:16

And thou shalt sag, The Lord God of the Hebrews hath sent me unto thee, saying. See vcr. 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), tmder whoin Moses acted as his deputy or viceroy. Let my people go, that they may serve me, &c] The merciful kindness of God to a hardened sinner is here very Tcraarkablc 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 woiddest not hear: i. e. " thou hast provoked the Divine Majesty, by disregarding several messages I have brought to thee from him.". Vcr. 17. Thus saith the Lord.] Attend to this new message I bring to thec in his name. In this thou shalt know that I am the Lord.] He had asked in a contemptuous way, Wl\o is the Lord? and said after a supercilious manner, I know him not, (ver. 2.) nor indeed cared to know him; but slighted him and his messengers; as the word know not sometimes 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 wafers of the river (which PhaTaoh 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 ver. 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, J will smite: (sec vcr. 1G.) It is to be observed, also, that Aaron smote the river, (vcr. 19.) but it being by Moses’s direction and order, it was counted his act: so that lie might say, I will smile, &c The waters of the river, and they shall be turned into blood.] This plague was the more remarkable, because, as Thcodorcthcrc observes, they having drowned the Hebrew children in this river, God now punishes them for it, by giving them bloody water to drink, (Wisd. xii. 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 (asthe same Theodorct observes) was honoured as a God; because it made plenty when it overflowed its banks. The Hebrew doctors add another reason for this punishment: because the Egyptians had hindered them from their wonted baptisms (as the author 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. Vcr. 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, (Numb. xi. 5.) And took away the pleasure they had of washing by the river’s 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. Vcr. 11). 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 threatened. And now Moses had delivered his rod to Aaron, that he might by his authority execute this judgment. Upon the tvaters of Egypt.] These arc general words* comprehending all the particulars following. Upon 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, (Isa. xi. 15.) the seven streams, or rivers of Egypt. Upon 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 oftvood, or of stone.] Wherein water was kept in private houses, for their present use.

Exodus 7:20

And Moses and Aaron did so, as the Lord commanded, &c. This first plague our primate Usher makes account was inflicted about the eighteenth 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 Ezckiel the tragedian relates it all right; together with the following miracle: (sec Euscb. Prccpar. Evang. lib.‘ix. cap. xxix. p. 442.) Nor is there any thing more frequent in the Roman story (as Huetius observes, lib. ii. Alnct. Qucestion. cap. xii. n. 12.) than relations of rivers of blood flowing out of the earth; pits full of blood, showers of blood,* and waters of rivers changed into blood, &c. And he lift up the rod, and smote the tvaters that were in the river, &c] Here is mention only of smiting the water in the river. And it is likcly,[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.

Exodus 7:21

And the fish that was in the river died, &c. All the effects of this plague which were threatened, ver*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 icas blood throughout all the land of Egypt J] The waters were in all plaees turned into blood, except perhaps the land of Goshen: which is not comprehended under the land of Egypt.

Exodus 7:22

And the magicians of Egypt did so with their enchantments J. See ver. 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 shew their power upon it. 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, (ver. 24.) as Aben Ezra conjectures, and Justin. Martyr, Qua?st. et Hesp. xxvu 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 ver. 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 ablo to drink of them. And Pharaoh’s heart teas hardened.’] The veiy same words in the. Hebrew, which we had before, (ver. 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.] See iii. 19. This was more apt to move his heart than the. former miracle, because it continued longer, (ver. 25.) and the magicians could not by all their spells, or skill in sorcery, remove this plague in all that time. See next verse.

Exodus 7:23

And Pharaoh turned, and went unto his house. It seems that upou this refusal to hearken unto Moses’s monition (ver. 15, 1G, &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 exercise their enchantments 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 this power and that of the magicians. Which was the cause that his heart teas hardened (as we Tead before) as all men’s are, who will think of nothing; but only to have their own humour satisfied.

Exodus 7:24

And the sons of Korah, &c. Though he himself perished in his rebellion against Moses, who was his cousin-german, yet his family remained (Numb. xxyi. 58.) and were famous in tho days of David; being often mentioned in tho Book of Psalms. 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 stretched out his rod: which had ho effect upon those which were digged afterwards. Why they did not fetch 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 easy to determine. Their pride, perhaps, would not suffer them, till they had tried other ways to supply their wants.

Exodus 7:25

And Eleazar took one of the daughters ofPuiiel to wife. Who this Putiel was, is not certain. Dr. Lightfoot thinks he w r as an Egyptian convert, whose daughter Eleazar married. But I see no good ground for this opinion, but rather think it more likely Eleazar would marry one of the race of Abraham; being son to the highpriest. He was married, indeed, before his father, was promoted to that dignity; yet Aaron was so great a man in his own tribe, (see iv. 14.) and married into so honourable a family in Israel, (ver. 23.) that it is not probable ho would suffer his son to match with an Egyptian proselyte. Tliese are the heads of the fathers of the Levites, &c.] The great persons, from whom sprung the principal families among the Levites. Ho saith nothing of the other tribes; because his intention was only to derive his own pedigree and his brother Aaron’s from Israel. Ver. 2G. These are that Moses and Aaron, to whom the Lord said, Bring out the children of Israel’,- &c] These are the two persons, to whom God gave commission to be the deliverers of their nation out of the Egyptian bondage. He had mentioned, just before their genealogy, the charge God gave them, both to the children of Israel and to Pharaoh, (ver. 13.) And now he goes on to shew that they were the men, who were peculiarly chosen by God to discharge that office; first, by going to tho children of Israel, which he mentions here; and then to Pharaoh, which he mentions in the next verse. Bring out the children of Israel from the land of Egypt.] Assure them of their deliverance, notwithstanding the pressures under which they groan. - According to their armies.] Not by a. disorderly flight; but c.very family in such good order as an army keeps, (Exod. xii. 41. 51. xiii. 18.) Ver; 27. These are they that spake to Pharaoh, &c] Who carried the message from God to Pharaoh, requiring him to let Israel go out of Egypt, (v. 1, 2, &c. vi. 13.). Tliese are that Moses and Aaron.] He repeats it again, that all generations might mark who were, the men that. God employed, in this great and hazardous wort of. demanding the liberty of the children of Israel from Pharaoh’s servitude; and effecting it in such manner, as is afterward related in this book. There have been critical wits, who made this an argument, that Moses was not the author of these books; because it is not likely, they imagine, he would write thus of himself. But nobody but these critics can see an absurdity in it, that he and his brother, being the instruments in.God’s hand of effecting such wonderful things, should not let. posterity be ignorant of it; but tako care not only to record it; but to set a special note upon it,, that none might rob them of the honour God bestowed on them; and-Hq (by whose div Tection this was written) might have the glory of working uigmzea uy microson such mighty things, by such inept instruments, as Moses often acknowledges himself o have been. Nor is this more than Ezra, Nehemiah, and Daniel say concerning themselves: and St. John may as well be denied to be the author of the gospel which bears his name, because he saith, " This is the disciple that testifieth these things," &c. (xxi. 24;) And besides this, the history of succeeding, ages shews us the necessity of this, which Moses hath said of himself. For if he had not told us what his progeny w r as, we see by what we read in Justin and Corn. Tacitus, and such-like authors, what false accounts we should have of him: for Justin, from Trogus Pompeius, makes him (as I observed before) the son of Joseph. Nay, the Jewish writers have been so fabulous, that we shQuld have learnt as little truth from them, if Moses had not told it us himself. 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 a-piece; which is plainly contrary to the story.

And it came to pas$„ on the day ivhen the Lord spake unto Moses, &c. Having finished the account he thought fit to give of himself and of his brother, whom- God was pleased to employ in this great embassy, he resumes the relation of it, which he broke off at the end of ver. 13.

That the Lord spake unto Moses, saying, I am the Lord, &c. This and tho next verse seem to be a uecapitulation of what God said in his last appearances to him (ver. 2. 10, &c.) and of his desire to be excused from the employment on which he was sent; urged by two arguments, ver. 12, 13. where they are related something more largely than they are here, in the last verse of this chapter. In which he mentions them again; that there might be a clearer connexion, with what God further added for his encouragement, when he gave him the forenamed charge, (ver. 13.) to deliver a new message to Pharaoh.

And Moses said before the Lord. We read the, very same, (ver. 12.) which makes me think r this is not a new objection; but merely a recital of what he had objected there. See what I have said on the foregoing verse. » Behold, I am ofuncircumcisedlips, &c.] See. ver. 12.