Pharaoh, from his servants, and from his people: there remained not one. 32 And Pharaoh hardened his heart at this time also, neither would he let the people go. CHAPTER IX. In this chapter we have an account of three more of the plagues of Egypt. I. Mur. beast, v. 8-12. III. Hail with thunder and lighting. 1. Warning is given of this plague, v. 13-21. 2. It is inflicted to their great terror, v. 22-26. 3. Pha rain among the cattle, which was fatal to them, v. 1-7. II. Boils upon man and rach in a fright renews his treaty with Moses, but instantly breaks his word, v. 27-35. THE HEN the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 2 For if thou refuse to let them go, and wilt hold them still, 3 Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep there shall be a very grievous murrain. 4 And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel. r ver. 15. c. 4. 21. Rom. 2. 5. a Ps. 78. 50. here a struggle between Pharaoh's convictions and his corruptions; his convictions said, "Let them go;" his corruptions said, "Yet not very far away:" but he sided with his corruptions against his convictions, and it was his ruin. This proposal Moses so far accepted, as that he promised the removal of this plague upon it, v. 29. See here, (1.) How ready God is to accept sinners' submissions. Pharaoh does but say, Entreat for me, (though it is with regret that he humbles so far,) and Moses promises immediately, I will entreat the Lord for thee; that he might see what the design of the plague was, not to bring him to ruin, but to bring him to repentance. With what pleasure did God say, (1 Kings 21. 29,) Seest thou how Ahab humbles himself? (2.) What need we have to be admonished that we be sincere in our submission; But let not Pharaoh deal deceitfully any more. Those that deal deceitfully are justly suspected, and must be cautioned not to return again to folly, after God has once more spoken peace. Be not deceived, God is not mocked; if we think to put a cheat upon God by a counterfeit repentance, and a fraudulent surrender of ourselves to him, we shall prove, in the end, to have put a fatal cheat upon our own souls. Lastly, The issue of all, was, that God graciously removed the plague, (v. 30, 31,) but Pharaoh perfidiously returned to his hardness, and would not let the people go, v. 32. His pride would not let him part with such a flower of his crown as his dominion over Israel was, nor his covetousness with such a branch of his revenue as their labours were. Note, Reigning lusts break through the strongest bonds, and make men impudently presumptuous and scandalously perfidious. Let not sin therefore reign, for if it do, it will betray and hurry us to the grossest absurdities, NOTES TO CHAPTER IX. V. 1-7. Here is, And the LORD appointed a set time, saying, To-morrow the LORD shall do this thing in the land. 6 And the LORD did that thing on the morrow, and "all the cattle of Egypt died: but of the cattle of the children of Israel died not one. 7 And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go. 8 And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. 9 And it shall become small dust in all the land of Egypt, and shall be a boil 'breaking forth with blains upon man and upon beast, throughout all the land of Egypt. 10 And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven: and it became a boil breaking forth with blains upon man and upon beast. 11 And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. 12 And the LORD hardened the heart of Pha b Deut. 28. 27. Job 2. 7. Rev. 16. 2. c Is. 47. 12, 14. God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Ps. 36. 6. 4. To make the warning the more remarkable, the time is fixed; (v. 5,) To-morrow it shall be done; we know not what any day will bring forth, and therefore cannot say what we will do to-morrow, but God can. II. The plague itself inflicted. The cattle died, v. 6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness, and to share in his punishment, as in the universal deluge, Rom. 8. 20, 22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer. 12. 4. For the wickedness of the land, the beasts are consumed. The Egyptians, afterward, and, some think, now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf; in this animal therefore the plague, here spoken of, meets with them. Note, What we make an idol of, it is just with God to remove from us, or imbitter to us. See Is. 19. 1. III. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God; not one of the cattle of the Israelites died, v. 6, 7. Does God take care for oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Ps. 91. 6, 7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks. And having no good design in the inquiry, the report brought him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life, prove a savour of death unto death. V. 8-12. Observe here, concerning the plague of boils and blains, 1. That when they were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies, and touched them to the quick. If lesser judgments do not do their work, God will send greater. Let us therefore humble ourselves under the mighty hand of God, and go forth to meet him in the way of his judgments, that his anger may be turned away from us. 2. The signal given by which this plague was summoned, was the sprinkling of warm ashes, from the furnace, toward heaven, (v. 8, 10,) which was to signify the heating of the air with such an infection, as should produce in the bodies of the Egyptians sore boils, which would be both noisome and painful. Immediately upon the scattering of the ashes, a scalding dew came down out of the air, which blistered wherever it fell. Note, Sometimes God shows men their sin in their punishment; they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task-masters had been to the Israelites. I. Warning given of another plague, namely, The murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do toward reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word, and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it; Let my people go, v. 1. This was still the demand, God will have Israel released; Pharaoh opposes it and the trial is, whose word shall stand. See how jealous God is for his people; when the year of his redeemed is come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are; whatever he calls for, it is but his own, They are my people, therefore let them go. 2. He describes the plague that should come if he refused, v. 2, 3, The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle or other damage sustained in them, for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretells that none of their cattle should die, though they breathed in the same air, and drank of the same water, with the Egyptians' cattle; (v. 4,) The Lord shall sever. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God 4. The magicians themselves were struck with these boils, makes such a distinction, that they are not the same to the one v. 11. (1.) Thus they were punished, both, [1] For helping that they are to the other. See Is. 27. 7. The providence of to harden Pharaoh's heart, as Elymas for seeking to pervert 3. The plague itself was very grievous; a common eruption would be so, especially to the nice and delicate, but these eruptions were inflammations, like Job's. This is afterwards called the botch of Egypt, (Deut. 28. 27,) as if it were some new disease, never heard of before, and known ever after by that name. Note, Sores in the body are to be looked upon as the punishments of sin, and to be hearkened to as calls to repentance. raoh, and he hearkened not unto them; as the LORD had spoken unto Moses. 13 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 14 For I will at this time 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. 15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. 16 And in very deed for this cause have I raised *thee up, for to show in thee my power; and that my name may be declared throughout all the earth. 17 As yet exaltest thou thyself against my people, that thou wilt not let them go? 18 Behold, to-morrow about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now. 19 Send therefore now, and gather thy cattle, d Ps. 81. 11. e c. 4. 21. f Lev. 25. 18. Deut. 28. 15. 29. 20. 32. 39. 1 Sam. 4. 8. 5. Pharaoh continued obstinate, for now the Lord hardened I. A general declaration of the wrath of God against Pharaoh for his obstinacy. Though God has hardened his heart, (v. 12,) yet Moses must repeat his applications to him; God suspends his grace, and yet demands obedience, to punish him for requiring bricks of the children of Israel, when he denied them straw. God would likewise show forth a pattern of long suffering, and how he waits to be gracious to a rebellious and gainsaying people. Six times the demand had been made in vain, yet Moses must make it the seventh time, Let my people go, v. 13. A most dreadful message Moses is here ordered to deliver to him, whether he will hear, or whether he will forbear. 1. He must tell him that he is marked for ruin; that he now stands as the butt at which God would shoot all the arrows of his wrath; (v. 14, 15,) Now I will send all my plagues. Now that no place is found for repentance in Pharaoh, nothing can prevent his utter destruction, for that only would have prevented it. Now that God begins to harden his heart, his case is desperate. "I will send my plagues upon thy heart, not only temporal plagues upon thy body, but spiritual plagues upon thy soul." Note, God can send plagues upon the heart, either by making it senseless, or by making it hopeless-and those are the worst plagues. Pharaoh must now expect no respite, no cessation of arms, but to be followed with plague upon plague, till he is utterly consumed. Note, When God judges, he will overcome; none ever hardened his heart against him, and prospered. 2. He must tell him, that he is to remain in history a standing monument of the justice and power of God's wrath; (v. 16,) "For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to show in thee my power." ." Providence ordered it so, that Moses should have a man of such a fierce and stubborn spirit as he was, to deal with; and every thing was so managed in this transaction, as to make it a most signal and memorable instance of the power God has, to humble and bring down the proudest of his enemies. Every thing concurred to signalize this, that God's name, that is, his incontestable sovereignty, his irresistpower, and his inflexible justice, might be declared throughVOL. I.-24 ible and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. 20 He that feared the word "of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: 21 And he that regarded not the word of the LORD left his servants and his cattle in the field. 22 And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. 23 And Moses stretched forth his rod toward heaven; and the LORD sent thunder and Phail, and the fire ran along upon the ground: and the LORD rained hail upon the land of Egypt. 24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. 25 And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. ! Ps. 83. 15. m ver. 25. n Prov. 16. 16. 22. 3. † set not his heart unto. o c. 7. 23. P Josh. 10. 11. 1 Sam. 12. 17, 18. Job 38. 22. Ps. 18. 13. 78. 47. 105. 32. Is. 30. 30. Ez. 38. 22. Rev. 8. 7. P. 105. 33. out all the earth, not only to all places, but through all ages while the earth remains. Note, God sometimes raises up very bad men to honour and power, spares them long, and suffers them to grow insufferably insolent, that he may be so much the more glorified in their destruction at last. See how the neighbouring nations, at that time, improved the ruin of Pharaoh to the glory of God; (ch. 18. 11,) Jethro said upon it, Now know I that the Lord is greater than all gods. The apostle illustrates the doctrine of God's sovereignty with this instance, Rom. 9. 17. To justify God in these resolutions, Moses is bid to ask him, (v. 17,) As yet exaltest thou thyself against my people? Pharaoh was a great king, God's people were poor shepherds at the best, and now poor slaves, and yet Pharaoh shall be ruined, if he exalt himself against them, for it is considered as exalting himself against God. This was not the first time he reproved kings for their sakes, and let them know that he would not suffer his people to be trampled upon and insulted, no, not by the most powerful of them. II. Here is a particular prediction of the plague of hail, (v. 18,) and a gracious advice to Pharaoh and his people to send for their servants and cattle out of the field, that they might be sheltered from the hail, v. 19. Note, When God's justice threatens ruin, his mercy, at the same time, shows us a way of escape from it, so unwilling is he that any should perish. See here what care God took, not only to distinguish between Egyptians and Israelites, but between some Egyptians and others. If Pharaoh will not yield, and so prevent the judgment itself, yet an opportunity is given to those that had any dread of God and his word, to save themselves from sharing in the judgment. Note, Those that will take warning, may take shelter; and those that will not, may thank themselves if they fall by the overflowing scourge, and the hail which will sweep away the refuge of lies, Is. 28. 17. See the different effect of this warning. 1. Some believed the things which were spoken, and they feared, and housed their servants and cattle, v. 20, like Noah, (Heb. 11. 7,) and it was their wisdom. Even among the servants of Pharaoh there were some that trembled at God's word; and shall not the sons of Israel dread it? But, 2. Others believed not; though, whatever plague Moses hath hitherto foretold, the event exactly answered to the prediction: and though, if they had had any reason to question this, it would have been no great damage to them to have kept their cattle in the house for one day, and so, supposing it a doubtful case, to have chosen the surer side; yet they were so foolhardy as, in defiance to the truth of Moses, and the power of God, (of both which they had already had experience enough to their cost,) to leave their cattle in the field, Pharaoh himself, it is probable, giving them an example of the presumption, v. 21. Note, Obstinate infidelity is deaf to the fairest warnings and the wisest counsels, which leaves the blood of them that perish upon their own heads. V. 22-35. The threatened plague of hail is here summoned by the powerful hand and rod of Moses, (v. 22, 23,) and it obeys the summons or rather the divine command; for fire and hail fulfil God's word, Ps. 148. 8. And here we are told, I. What desolations it made upon the earth; the thunder and fire from heaven, (or lightning,) made it both the more dreadful and the more destroying, v. 23, 24. Note, God makes the clouds not only his storehouses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job 38. 22, 23. Woful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down not only ( 185 ) 26 Only in the land of Goshen, where the children of Israel were, was there no hail. 27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked. 28 Entreat the LORD (for it is enough) that there be no more *mighty thunderings and hail; and I will let you go, and ye shall stay no longer. 29 And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S." 30 But as for thee and thy servants, I know that ye will not yet "fear the LORD God. 31 And the flax and the barley was smitten; for the barley was in the ear, and the flax was bolled. [*] 32 But the wheat and the rye were not smitten; for they were not grown up. 33 And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD; and the thunders and hail ceased, and the rain was not poured upon the earth. 34 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. 35 And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses. r c. 8. 22, &c. Is. 32. 18, 19. a 2 Chr. 12. 6. Ps. 9. 16. 129. 4. 145, 17. Lam. 1. 18. Dan. 9. 14. Acts 8. 24. voices of God. u 1 Kings 8. 38. Ps. 143. 6. Is. 1. 15. Ps. 24. 1. 1 Cor. 10. 26. to Is. 26. 10. Am. 4. 9. Hab. 3. 17. [* Risen in a stalk.-Ed.] hidden, or, dark. y 2 Chr. 33. 23. 36. 13. Rom. 2.4, 5. the herbs but the trees, v. 25. The corn that was above ground was destroyed, and that only preserved which as yet was not come up, v. 31, 32. Note, God has many ways of taking away the corn in the season thereof, (Hos. 2. 9,) either by a secret blasting, or a noisy hail. In this plague, the hot thunderbolts, as well as the hail, are said to destroy their flocks, Ps. 78. 47, 48. and see Ps. 105, 32, 33. Perhaps David alludes to this, when alluding to God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Ps. 18. 12, 13. And there is a plain reference to it, on the pouring out of the seventh vial, Rev. 16. 21. Notice is here taken, (v. 26,) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment. II. What a consternation it put Pharaoh in; see what effect it had upon him; 1. He humbled himself to Moses in the language of a penitent, v. 27, 28. No man could have spoken better. He owns himself on the wrong side in this contest with the God of the Hebrews; "I have sinned in standing it out so long" he owns the equity of God's proceedings against him; the Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning: he condemns himself and his land; "I and my people are wicked, and deserve what is brought upon us :" he begs the prayers of Moses; "Entreat the Lord for me, that this direful plague may be removed." And, lastly, he promises to yield up his prisoners; I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is adapted and important; not because they are deeply affected, but because they know that they should be, and that it is meet to be said. 2. Moses hereupon becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so, (v. 30,) yet he promises to be his friend in the court of Heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, 1 Sam. 12. 23. Observe, (1.) The place Moses chose for his intercession, he went out of the city, (v. 33,) not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants within doors; knowing that every hailstone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunder-proof, for it is the voice of their Father. (2.) The gesture; he spread abroad his hands unto the Lord; an outward expression of earnest desire and humble expectation: those that come to God for mercy, must stand ready to receive it. (3.) The end Moses aimed at in interceding for him, That thou mayest know, and be convinced, that the earth is the Lord's, (v. 29,) that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. CHAPTER X. The eighth and ninth of the plagues of Egypt, that of locusts, and that of darkness, are recorded in this chapter. 1. Concerning the plague of locusts. 1. God in structs Moses in the meaning of these amazing dispensations of his providence, v. 1,2. 2. He threatens the locusts, v.3-6. 3. Pharaoh, at the persuasion of his servants, is willing to treat again with Moses, (v. 7-9 ;) but they cannot agree, v. 10, 11. 4. The locusts come, v. 12-15. 5. Pharaoh cries Peccavi- I have offended, (v. 16, 17;) whereupon Moses prays for the removal of the plague, and it is done; but Pharaoh's heart is still hardened, v. 18-20. II. Concerning the plague of darkness, 1. It is inflicted, v. 21-23. 2. Pharaoh again treats with Moses about a surrender, but the treaty breaks off in a heat, v. 24-29. ND the LORD said unto Moses, Go in unto heart, the heart of his servants, that I might show these my signs before him: 2 And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. 3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. 4 Else, if thou refuse to let my people go, behold, to-morrow will I bring the locusts into thy coast: 5 And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: by the hand of Moses. a c. 7. 13, 14. b Deut. 4. 9. 6. 20. Ps. 44. 1. 71. 18. 78. 5. Joel 1. 3. c Ps. 58. 11. d 1 Kings 21. 29. 2 Chr. 7. 14. 33. 12, 19. Job 42. 6. Jer. 13. 18. Jam. 4. 10. e Prov. 30. 27. Rev. 9. 3. • cyc. fc. 9. 32. Joel 1. 4. 2. 25. Judgments are sent, and judgments removed, and all for the same end, to make men know that the Lord reigns. (4.) The success of it. [1.] He prevailed with God, v. 33. But, [2.] He could not prevail with Pharaoh; he sinned yet more, and hardened his heart, v. 34, 35. The prayer of Moses opened and shut heaven, like Elias's, (Jam. 5. 17, 18,) and such is the power of God's two witnesses, (Rev. 11. 6,) yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the tremendous judgment, but when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Nay, Those that are not bettered by judgments and mercies, are commonly made worse. V. 1-11. Here, NOTES TO CHAPTER X. I. Moses is instructed: we may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed; not only Israel's release, but the magnifying of his own name, That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, v. 1, 2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice, or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice, and chastise the insolence, of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin; and standing monitors to the children of men in all ages, not to provoke the Lord to jealousy, nor to strive with their Maker. The benefit of these instructions to the world sufficiently balances the expense. II. Pharaoh is reproved, (v. 3,) Thus saith the Lord God of the poor despised persecuted Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men, that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes; Belshazzar did not humble his heart, Dan. 5. 22. Zedekiah humbled not himself before Jeremiah, 2 Chr. 36. 12. Those that will not humble themselves, God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it. III. The plague of locusts is threatened, v. 4-6. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that kind which had ever been known, 6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. 7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? Let the men go, that they may serve the LORD their God: Knowest thou not yet that Egypt is destroyed? 8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but "who are they that shall go? 9 And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go: for we must hold a feast unto the LORD. 10 And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you. 11 Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence. 12 And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. ver. 14, 15. c. 8.3. A c. 23. 33. Josh. 23. 13. 1 Sam. 18. 21. Prov. 29. 6. Ec. 4. 25. ⚫ who, and who, &c. i c. 7. 19. k Pa. 78. 26. 107. 25. Matt, 8, 27. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, v. 6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust off their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, 1 Sam. 15. 27, &c. IV. Pharaoh's attendants, his ministers of state, or privy counsellors, interpose, to persuade him to come to some terms with Moses, v. 7. They, as in duty bound, represent to him the deplorable condition of the kingdom, (Egypt is destroyed,) and advise him by all means to release his prisoners; (Let the men go;) for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last; the Israelites were become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zech. 12. 3. Note, It is a thing to be regretted, (and prevented, if possible,) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex-To consult the welfare of the people is the first of laws. V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was, who should go, v. 8. 1. Moses insists upon it, that they should take their whole families, and all their effects, along with them, v. 9. Note, Those that serve God, must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this; he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, . 10, 11. More than this, he grows wroth, and swears that they shall not remove their little ones, assuring them it was at their peril, if they did. Note, Satan does all he can, to hinder those that serve God themselves, from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom: whatever would put us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; they that went out from Pharaoh's presence, (v. 6,) were now driven out. Those will quickly hear their doom, that cannot bear to hear their duty. See 2 Chr. 25. 16. Quos Deus destruet, eos demental-Whom God intends to destroy, he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was. V. 12-20. Here is, I. The locusts' invasion of the land; God's great army, Joel 2. 11. God bids Moses stretch out his hand, (v. 12,) to beckon them, as it were, for they came at a call; and he stretched forth his rod, v. 13. Compare ch. 9. 22, 23. Moses ascribes it to the stretching out, not of his own hand, but of the rod of God, the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and caterpillars, without number, as we are told, Ps. 105. 34, 35. A formidable army of horse and foot might more | 13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. 14 And the locusts 'went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts "as they, neither after them shall be such: 15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. 16 Then Pharaoh tcalled for Moses and Aaron in haste; and he said, I have sinned against "the LORD your God, and against you. 17 Now, therefore, forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only. 18 And he went out from Pharaoh, and entreated the LORD. 19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them Pinto the Red Sea there remained not one locust in all the coasts of Egypt. : 20 But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go. ! Ps. 78. 46. 105. 34. m Joel 2. 2. t hastened to call. 71 c. 9. 27. o 1 Kings 13. 6. Is. 26. 16. fastened. p Joel 2. 20. easily have been resisted than this host of insects; who then is able to stand before the great God? II. The desolations they made in it; (v. 15,) They covered the face of the earth, and ate up the fruit of it. The earth God has given to the children of men; yet, when God pleases, he can disturb their possession, and send locusts and caterpillars to force them out. Herbs grow for the service of man; yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which endure to eternal life, which cannot be thus invaded, nor thus corrupted. III. Pharaoh's submission hereupon, v. 16, 17. He had driven Moses and Aaron from him, (v. 11,) telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come, when those who set at naught their counsellors, and despise all their reproofs, will be glad to make an interest in them, and engage their intercessions for them. The foolish virgins court the wise to give them of their oil; and see Ps. 141. 6. 1. Pharaoh confesses his fault; I have sinned against the Lord your God, and against you. He now sees his own folly in the slights and affronts he had put on God and his ainbassadors, and seems, at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavy upon their consciences. Some think that when Pharaoh said, "The LORD your God," he did, in effect, say, "The LORD shall not be my God." Many treat with God as a potent Enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful Prince, whom they are willing with loyal affection to submit to. True penitents lament sin as committed against God, even their own God, to whom they stand obliged. 2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a god to Pharaoh, and whosesoever sins he remitted, they were forgiven; when he prays, Forgive this once, he, in effect, promises not to offend in like manner any more, yet seems loath to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises, and is loath to covenant against particular sins. 3. He employs Moses and Aaron to pray for him. There are those, who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires their prayers, that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart, which yet was much the more dangerous. IV. The removal of the judgment, upon the prayer of Moses, v. 18, 19. This was, 1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and 21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, *even darkness which may be felt. 22 And Moses stretched forth his hand toward heaven: and there was a thick darkness in all the land of Egypt three days: 23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. 24 And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and Ps. 35. 6. 105. 28. Prov. 4. 19. Ec. 2. 14. 6. 4. Is. 8. 22. • that one may feel darkness. your herds be stayed: let your little ones also go with you. 25 And Moses said, Thou must give us also sacrifices and burnt-offerings, that we may sacrifice unto the LORD our God. 26 Our cattle also shall go with us; there shall not an hoof be left behind: for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD until we come thither. 27 But the LORD hardened 'Pharaoh's heart, and he would not let them go. Is. 42. 16. Col. 1. 13. 1 Pet, 2. 9. † into our hands. Hos. 5. 6. Zech. 14. 20. t ver. 1, 20. c. 14. 4, 8. so darkened as Egypt's. The Egyptians by their cruelty would have extinguished the lamp of Israel, and quenched their coal; justly therefore does God put out their lights; compare it with the punishment of the Sodomites, Gen. 19. 11. Let us dread the consequences of sin; if three days' darkness was so dreadful, what will everlasting darkness be? turns about by his counsel. The wind bloweth where it listeth, as it respects any control of ours; not so as it respects the control of God; he directeth it under the whole heaven. 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both makes peace and creates evil, Is. 45. 7. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came, in obedience to his summons, the removal of it was an answer to his prayers; he never desired the woful day, though he threatened it; his commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him. 3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judg ment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance, and the outward tokens of humiliation; what will he do, if we be sincere, and how wel-ence, and we must own ourselves indebted to his mercy that he come will true penitents be to him! O that this goodness of God might lead us to repentance! V. Pharaoh's return to his impious resolution again not to let the people go, (v. 20,) through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts, which (how strong soever their convictions) prove too strong for them. V. 21-29. Here is, I. The plague of darkness brought upon Egypt, and a most dreadful plague it was, and therefore is put first of the ten, (Ps. 105. 28,) though it was one of the last; in the destruction of the spiritual Egypt it is produced by the fifth vial, which is poured out upon the seat of the beast, Rev. 16. 10, His kingdom was full of darkness. Observe particularly concerning this plague, 1. That it was a total darkness; we have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness; for it is said, (v. 23,) They saw not one another. It is threatened to the wicked, (Job 18. 5, 6,) that the spark of his fire shall not shine, (even the sparks of his own kindling, as they are called, Is. 50. Ì1,) and that the light shall be dark in his tabernacle. Hell is utter darkness; the light of a candle shall shine no more at all in thee, Rev. 18. 23. 2. That it was darkness which might be felt, (v. 21,) felt in its causes by their fingers' ends, (so thick were the fogs,) felt in its effects, some think, by their eyes, which were pricked_with pain, and made the more sore by their rubbing of them. Great pain is spoken of as the effect of that darkness, (Rev. 16. 10,) which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land, (v. 15,) was nothing to this. The tradition of the Jews is, that in this darkness they were terrified by the apparitions of evil spirits, or rather by dreadful sounds and murmurs which they made, or (which is no less frightful) by the horrors of their own consciences; and this is the plague which some think is intended, (for, otherwise, it is not mentioned at all there,) Ps. 78. 49, He poured upon them the fierceness of his anger, by sending evil angels among them, for to those to whom the Devil has been a deceiver, he will, at length, be a terror. 4. It continued three days; six nights (says Bishop Hall) in one; so long they were imprisoned by those chains of darkness, and the most lightsome palaces were perfect dungeons. No man rose from his place, v. 23. They were all confined to their houses; and such a terror seized them, that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1 Sam. 2. 9. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men's eyes that they see not, he binds their hands and feet, that they work not for God, nor move toward heaven. They sit in darkness. 5. It was a righteous thing with God thus to punish them: Pharaoh and his people had rebelled against the light of God's word, which Moses spake to them; justly therefore are they punished with darkness, for they loved it, and chose it rather. The blindness of their minds brings upon them this darkness of the air; never was mind so blinded as Pharaoh's, never was air 6. The children of Israel, at the same time, had light in their dwellings, (v. 23,) not only in the land of Goshen, where most of them dwelt, but in the habitations of those who were dispersed among the Egyptians. That some of them were thus dispersed, appears from the distinction afterward appointed to be put on their door-posts, ch. 12. 7. This is an instance, (1.) Of the power of God above the ordinary power of nature; we must not think that we share in common mercies, as a matter of course, and therefore that we owe no thanks to God for them; he could distinguish, and withhold that from us, which he grants to others. He does indeed ordinarily make his sun to shine on the just and the unjust, but he could make a differdoes not. (2.) Of the particular favour he bears to his people; they walk in the light, when others wander endlessly in thick darkness; wherever there is an Israelite indeed, though in this dark world, there is light, there is a child of light, one for whom light is sown, and whom the day-spring from on high visits. When God made this difference between the Israelites and the Egyptians, who would not have preferred the poorest cottage of an Israelite to the finest palace of an Egyptian? There is still a real difference, though not so discernible a one, between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed, Prov. 3. 33. We should believe in that difference, and govern ourselves accordingly. Upon Ps. 105. 28, He sent darkness and made it dark, and they rebelled not against his word, some ground a conjecture, that during these three days of darkness the Israelites were circumcised, in order to their celebrating of the passover which was now approaching; and that that was the word against which they rebelled not; for their circumcision, when they entered Canaan, is spoken of as a second general circumcision, Josh. 5. 2. However, during these three days of darkness to the Egyptians, if God had so pleased, the Israelites, by the light which they had, might have made their escape, and without asking leave of Pharaoh; but God would bring them out with a high hand, and not by stealth, or in haste, Is. 52. 12. II. Here is the impression made upon Pharaoh by this plague, much like that of the foregoing plagues. 1. It awakened him so far, that he renewed the treaty with Moses and Aaron, and now, at length, consented that they should take their little ones with them, only he would have their cattle left in pawn, v. 24. It is common for sinners thus to bargain with God Almighty; some sins they will leave, but not all, they will leave their sins for a time, but they will not bid them a final farewell. They will allow him some share in their hearts, but the world and the flesh must share with him: thus they mock God, but they deceive themselves. Moses resolves not to abate in his terms; Our cattle shall go with us, v. 26. Note, The terms of reconciliation are so fixed, that, though men dispute them ever so long, they cannot possibly alter them, nor bring them lower. We must come up to the demands of God's will, for we cannot expect he should condescend to the provisoes of our lusts. God's messengers must always be bound up by that rule, (Jer. 15. 19,) Let them return unto thee, but return not thou unto them. Moses gives a very good reason why they must take their cattle with them, they must go to do sacrifice, and therefore they must take wherewithal. What numbers and kinds of sacrifices would be required, they did not yet know, and therefore they must take all they had. Note, With ourselves, and our children, we must devote all our worldly possessions to the service of God, because we know not what use God will make of what we have, nor in what way we may be called upon to honour God with it. 2. Yet it exasperated him so far, that, when he might not make his own terms, he brake off the conference abruptly, and took up a resolution to treat no more; wrath now came upon him to the utmost, and he became outrageous beyond all bounds, v. 28. Moses is dismissed in anger, forbidden the court upon pain of death, forbidden so much as to meet Pharaoh any more, as he had been used to do by the river's side; In that day thou seest my face, thou shalt die. Prodigious madness! Had not he found that Moses could plague him without seeing his face? Or, had he forgotten how often he had sent for him as his physician to heal him, and ease him of his plagues; and must he |