Exodus 1:1—11:10
1. Israel's Growth in Egypt (1:1-7)
The writer of Exodus ties this book directly to the preceding one with the word now (1). He is not relating a new and different story but an additional chapter in the life of God's people. All of God's revelations are tied together with the later ones fulfilling the earlier.
a. From a small beginning (1:1-5). These are the names of the children of Israel, which came into Egypt (1). God knows His children whether small or large in number. His repetition of their names many times (see 6:14-26; Gen. 35:23-26; 46:8-26) emphasizes His interest in them and His desire for posterity's familiarity with them.
Each one of the sons of Jacob came to Egypt with his household. No one was left behind. The 11 persons here named (2-4) along with Joseph (5), who was in Egypt already, made up Jacob's family of 12 sons. All but one were born to him while he was in the vicinity of Haran (see map 1) with his father-in-law, Laban. Benjamin, the youngest, was born on the journey back to Canaan (Gen. 35:23-26). Jacob brought all his family to Egypt to be with Joseph. The total number of souls, or persons, was seventy and all were direct descendants of Jacob. Likely there were others in the households who were not of the loins (descendants) of Jacob. Abraham's clan comprised 318 adult males (Gen. 14:14), and on the same basis the various families with their servants which came into Egypt might have numbered into the thousands.1 Even so, there was a tremendous growth of Israel in Egypt although reckoned on the basis of a beginning this large.
b. Leaders will die (1:6). Fathers and leaders must die; this is the way of life on earth. Joseph died, and all his brethren (6). Those upon whom one depends most will ultimately depart. In fact growth is dependent on death. “Except a corn of wheat fall into the ground and die, it abideth alone” (John 12:24). One generation passes away and a new one takes over. Thus it is with God's people as well as with the rest of the world.
c. Fulfillment of God's promise (1:7). And the children of Israel were fruitful, and increased abundantly. Even though God's chosen men die, He watches over their children. He made a promise to Abraham of the increase of his seed (Gen. 12:2; 15:5; 17:1-8) and here in Egypt that promise was being fulfilled. By the time Israel left Egypt the total became about 600,000 men in addition to the women and children (12:37). This was not necessarily an unusual growth in this length of time.2 Yet considering the hostile environment it showed God's special providence.
What God had promised to mankind at creation (Gen. 1:28) was now being fulfilled in His chosen family. The words increased abundantly come from Hebrew that means “to teem or swarm” as in marine or insect life (see Gen. 1:20; 7:21).3 Not only great in number, Israel became exceeding mighty. Obviously health and vigor are indicated. Moses recognized this gracious providence when he wrote, “A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous” (Deut. 26:5).
The land that was filled with them refers to Goshen, where Jacob and his sons were first placed (Gen. 47:1, 4-6, 27). No doubt in time they outgrew this place and began to mingle with the Egyptians in other sections. Their increasing numbers soon attracted the king's attention.
2. Israel Enslaved in Egypt (1:8-14)
a. Favors forgotten (1:8). The brief words, a new king … knew not Joseph, convey considerable history. Joseph's part in the preservation of Egypt was appreciated by his contemporaries. Now a new dynasty, as these words likely mean, took over in Egypt. The Hyksos dynasty ruled Egypt from about 1720 until 1570 B.C. These kings were foreigners and were expelled by this new king. It would appear that the new dynasty, the eighteenth, hated all persons associated with the earlier kings, especially the Hebrews.4 The new king not only did not know Joseph, but apparently cared little for Egypt's past.
Forgetting Joseph meant also forgetting God. By disregarding God's people Pharaoh set his mind and heart against Jehovah. Often a refusal to remember the past results in present rebellion. It is an evil day for any man who sets his face against God.
b. Oppression excused (1:9-10). Evil men seek for reasons to justify their ways before other men and in their own eyes. This new king first exaggerated the problem by saying that the people … are more and mightier than we (9). He was frightened by the numerical increase of the Israelites and by the strength they possessed. God's favor for His people made the king jealous.
The ruler feared the possibility of Israel joining with Egypt's enemies in a war (10). There is no evidence that Israel had warlike intentions, but it is amazing what evil a carnal heart can read into the intentions of other men.
In the king's mind, the ultimate disaster would be that the people might get them up out of the land. Possibly Israel's hope of later settlement in Palestine was known. If Pharaoh feared their presence in Egypt, why did he not send them out, rather than try to destroy them (16, 22) ? Possibly he feared their becoming a neighboring strong nation.
c. Cruelty devised (1:11, 13-14). Worldly wisdom often devises cruel methods. The king wanted to break down the power of Israel by weakening their will as a group and causing them to become like the Egyptians. Apparently, according to later evaluations (Josh. 24:14; Ezek. 20:7-9), some of the Israelites did just this. Under normal circumstances such methods would have fulfilled the king's design.
The taskmasters (11) were general supervisors whose cruel methods were well-known. Likely some foremen were Israelites (5:14). “There is … room to think that they not only worked them unmercifully, but also obliged them to pay an exorbitant tribute at the same time.”5 Treasure cities were “store-cities” where provisions and arms were stockpiled.
The tasks for the Israelites became very bitter with hard bondage ( 14). Service in the field may refer either to irrigation projects or to the care of the royal herds,6 or possibly to carrying brick to the places of construction.7 The bondage was as cruel as man could make it short of death.
d. Intentions thwarted (1:12). When God intervenes for His people, men's evil designs cannot succeed: The more they afflicted them, the more they multiplied and grew. This is a reversal of natural law, but such a divine intervention has frustrated persecutors of God's people many times. By giving special favor to His own, God counteracted tyrannical power. Deliverance from the bondage did not come, but vigor and strength remained in the people.
These unusual results baffled the taskmasters. They could not understand what was happening, so they were grieved—“The Egyptians were in dread of the people” (RSV). “There was something eerie and unnerving about this.”8 It only increased their fear and cruelty.
3. Israel's Existence Threatened (1:15-22)
The writer of Exodus is laying the background for the birth and miraculous preservation of Moses. The wicked king of Egypt and his counselors were baffled and must resort to more severe methods to break Israel.
Their actions illustrate the “Increasing Boldness of Evil.” (1) General oppression of the good, 8-14; (2) Secret murder of the innocent, 15-21; (3) Total and open destruction of life, 22.
a. The secret scheme foiled (1:15-21). Since Israel multiplied even in bitter bondage, the king decided to strike at the secret of strength, the male child. To avoid publicity he sought the cooperation of the Hebrew midwives (15) in destroying the male children at birth. These midwives may have been Egyptians, but were assigned to the Hebrew women.9 The two named likely were heads of an organized order of midwives, since two could hardly serve for all Israel.10 The king's design was to destroy the males and amalgamate the females into the Egyptian population. This plan would end Israel as a nation. The stools (16) were birthstools designed to be used in childbirth and were common in Egypt, Mesopotamia, and among the Hebrews.
The king's intention was thwarted again. These midwives feared God (17) and did not carry out his command. Apparently Israelitish influence upon their neighbors had been effective. The reason given by the midwives to the king for their failure was true—the Hebrew women … are lively (19); they gave birth before help arrived. God thus aided the Hebrew mothers for their protection and provided the midwives with an excuse satisfactory to the king. “Faith in God enables men to give a reason for not doing wrong.”11 God honored these midwives with houses (21, “families,” RSV). It is possible they married Israelites and became members of God's chosen people.12
b. The open threat (1:22). When men fight against God, they ultimately come to desperation. Egypt's king was at his wit's end. He had tried twice to reduce Israel's strength, but to no avail. Drastic measures appeared necessary. He must come out in the open and demand the destruction of the Hebrews.
This time it was not just the taskmasters or the midwives whose help was required. Pharaoh charged all his people to drown the male children. Although the word “Hebrew” is not stated in 22, it is assumed. Apparently by this time Israel was more widely scattered among the people of Egypt than when they were concentrated in Goshen. They were, therefore, more vulnerable. Without God's providence this decree would have ended Israel.
Chapter I pictures how “God Guards His People”: (1) When small in number, 5-7; (2) When under oppression, 8-14; (3) When threatened with extinction, 15-22.
B. PREPARATION OF THE DELIVERER, 2:1—4:31
1. Birth, Preservation, and Discipline of Moses (2:1-25)
The Egyptian oppressor from every earthly point of view had made an edict that spelled the extinction of Israel. With every male child to be drowned in the river, how could a nation survive? Since all the people were commissioned to assist in this evil design, there seemed to be no human means of resistance. It appeared that the end had come.
a. God's secret providence (2:1-10). God had a man and woman of the house of Levi (1) whom He could entrust with His secret. Moses was not their first child, for Miriam, a sister, was old enough to watch over her brother (4; Num. 26:59). Furthermore, Moses' brother, Aaron, was three years his elder (6:20; Num. 26:59). It would appear that the king's edict went into effect after Aaron's birth, and that Moses was the first of these parents' children whose life was in danger because of the royal proclamation.
The faith of the parents (Heb. 11:23) is clearly portrayed in that the mother saw he was a goodly child and she hid him three months (2). Then she placed him in an ark and laid it in the flags by the river's brink (3). Faith always results in action, even when action is risky. Living by her faith, the mother also showed cleverness. She placed the babe in the water where the princess of Egypt normally came. She also arranged for her daughter to be at a strategic point where the right question could be asked at the right moment (4, 7). To wit (4) means to know or to observe. It was also an act of faith for a Hebrew woman to commit her child into the hands of the Egyptian princess. This mother, like Hannah and Mary at later times, was convinced that her child was chosen of God and she was willing to trust him to God's providence.
God's grace is revealed in the compassion shown by Pharaoh's daughter (6). Even when wicked men do their worst, God still by His gracious power can place goodwill and tender love in the hearts of people near a tyrant. Little did that wicked king know how God was working His plan secretly and surely even while it appeared that the worldly ruler was succeeding. Also some of Pharaoh's money was used to pay the Hebrew mother to nurse her own child (9). This is another example where man's wrath is made to praise God.
It can be supposed that Moses (10) was trained as a young Egyptian prince and received the best education possible for a youth of that day. His name, Moses, was a constant reminder of his origin, for the Hebrew meaning is “drawn out” and the Egyptian meaning is “saved from the water” (Berk., fn.). It appears certain that his mother's early words produced a fruit that lived on in the lad's heart. In him were developed a sense of right and a hatred for injustice which came to the surface in his later actions.
b. Moses' premature actions (2:11-15). The injustices that were being heaped upon the Israelites gave to Moses a sense of mission. When old enough to act on his own, he examined in person the burdens of his brethren. When he spied an Egyptian smiting an Hebrew (11), his longing to help his people rose to the surface. He felt he was right in punishing the wicked doer, yet he also knew such an act would be dangerous. He slew the Egyptian (12) only when he thought no one would know. He had no authority from Egypt to correct these evils, and God had not yet commissioned him. Acting on his own, he got into trouble.
When Moses attempted to settle a difference between two Hebrews the following day, he learned that his killing of the Egyptian was known (14). He also learned that injustice was present even among his brethren. Moreover, a people who would not support a man who wanted to help them were not yet ready for a deliverer. Also a self-appointed prince and judge would not do. Moses must await God's time, and receive further instructions from a Higher Authority. The king soon learned what Moses had done, but before Pharaoh could act, Moses fled to the land of Midian (15; see map 3), where 40 years later (Acts 7:30) he would receive his commission.
c. Moses in Midian (2:16-25). The Midianites were a people descended from Keturah and Abraham (Gen. 25:1-4). It appears that they dwelt in the vicinity of Mount Sinai, on the Sinaitic peninsula east of Egypt beyond the Red Sea. This mountain was also called Horeb (3:1).13 The priest of Midian (16) is called Reuel (18), meaning “friend of God.”14 Elsewhere he is known as Jethro (3:1; 4:12, et al.). He had seven daughters who cared for their father's sheep, but who had difficulty with the shepherds who mistreated the girls. Moses, always ready to help the abused, came to their rescue. How he managed a group of shepherds by himself is not said, but he succeeded in holding them off until the girls had watered their flock (17). As a result of this kindness Moses found a home and a wife (21). Here he became a father of his first son in a strange land (22). The name Gershom “suggests not merely ‘stranger,’ but exile, banishment” (Berk., fn.).
During the time of Moses' sojourn in Midian, his oppressed people in Egypt began to feel more deeply the crushing weight of their burdens (23). Apparently the leaders of Egypt had resorted to cruel bondage to keep the Hebrews in subjection, rather than by continuing the policy of killing the male children.
However, God still watched over His own. He heard their groaning and remembered his covenant (24). God postponed the deliverance of Israel until both Moses and Israel were ready. Moses needed the disciplines of the wilderness, and Israel's desire for freedom needed to grow. The continued bondage in Egypt united the people of Israel in their desire for liberty, and in their faith that only God could free them. God hears the cries of His people but waits until “the fulness of time” to bring the victory. Had respect unto them (25) means “God concerned Himself about them” (Berk.).
2. Call and Commission of Moses (3:1—4:17)
a. The burning bush (3:1-6). According to Stephen (Acts 7:23), Moses was 40 years old when he slew the Egyptian, and after 40 more years he met the Lord at the burning bush (Acts 7:30). After these years in the wilderness, God saw that His people and Moses were ready for the miracle of deliverance. Moses' father-in-law is here called Jethro (1), although it is possible that Jethro was the son of Reuel and therefore Moses' brother-in-law.15 Still a shepherd, Moses was in the vicinity of Horeb, the mountain of God (1), also called Sinai (see map 3). It is likely that Horeb was the name applied to the range of mountains, while Sinai was a smaller group, or a single peak.16
The angel of the Lord (2) at the burning bush is often reckoned by Bible scholars to be the preincarnate Christ,17 although He is never referred to as such in the New Testament. In the Bible a flame of fire often symbolizes the presence of God (Heb. 12:29). Moses' curiosity was attracted and God spoke to him. Then he bid his face: for he was afraid to look upon God (6). He could not stand lightly in God's presence, and he learned that the Divine Presence sanctifies even the ground where He appears (5).
In vv. 1-6 we see the “Servant of God.” (1) The employment in which he was engaged, 1; (2) The sight which he witnessed, 2; (3) The resolution he made, 3; (4) The prohibition he received, 5; (5) The announcement he heard, 6.18
b. The divine plan (3: 7-10). God involved himself in the plight of His people. He said, I have surely seen, I have heard, and I know (7). He may have waited many years, but He was attentive all the while. These words give assurance of God's attentive listening to cries of sorrow, and His knowledge of the human plight.
God is always acting in the world, “for in him we live, and move, and have our being” (Acts 17:28). However, He moves into history at special times to make himself known and to accomplish His will. He told Moses that He had come down to deliver (8) His people from Egypt. He had a place prepared for them in a land good and large and flowing with milk and honey. This does not mean that Canaan was more fertile than Egypt, but it was a good land, fruitful, and large enough for Israel. It was a land identified by the names of peoples whose iniquities were full, and they must relinquish the land to the chosen of God (Gen. 15:16-21).19
Though God could have delivered Israel by a word directly, He chose His servant through whom He would work. Moses was told, I will send thee unto Pharaoh (10). This man, once a self-appointed deliverer, was to go to the proud king and lead Israel out of Egypt under God's direction.
“God's Involvement with His People” is seen in five statements : (1) I have surely seen, 7; (2) I have heard, 7; (3) I know, 7; (4) I am come down, 8; (5) I will send thee, 10.
c. The divine instructions (3:11-22). At first Moses objected to God's plan to use him. He saw (a) his own inability—Who am I?—and (b) the impossibility of the task—bring forth the children of Israel out of Egypt (11). The self-confident prince of 40 years before now feared the assignment. He was wiser as regards man's ability to bring about a deliverance, but he must yet learn the power of God. How often one hesitates when he looks at himself—and he should; but there need be no fear when one looks to God!
Certainly I will be with thee (12) suggests that God's choice of a messenger is not on the basis of man's ability, but on his submission to God's will. God assured Moses that he and the people should serve God upon this mountain after Israel was delivered from Egypt. The expression this shall be a token is better, “This shall be the sign for you” (RSV).
Moses realized that, as a spokesman for God, he must persuade his people. They would ask, Who is this God who is sending you? What is his name? (13) Egyptian gods had names, and the people would want to know the name of their God.
Here at Horeb, God said, I AM THAT I AM (14). The original is a form of the word Yahweh (Jehovah). The tense is indefinite, so can mean equally past, present, or future.20 God “revealed himself to Moses not as the Creator—God of power—Elohim, but as the personal God of Salvation, and all that ‘I am’ contains shall be manifested through the ages to come.”21 This name also revealed His eternity—He was the God of your fathers and this was to be His name for ever: His memorial unto all generations (15). This divine Being later was said to be He “which is, and which was, and which is to come, the Almighty” (Rev. 1:8). It is evident from Gen. 4:26 (where Yahweh is translated “the LORD,” as usual in the KJV, RSV, and many other English versions) that Moses received here an explanation of a name long known (cf. also 6:3, and comments there).
Moses was commissioned to gather the elders of Israel together (16), inform them who God was and that He had heard their cries. He was to make known God's promise of their deliverance from Egypt and their inheritance of the land of Canaan (17; cf. BBC, II, 35-36). God told Moses that the people would hearken (18) to him. They would be willing to carry their petitions to the king.
Asking for a three days' journey in order to sacrifice to the Lord (18) was a test of Pharaoh's willingness to cooperate with God. “There was reticence [withholding information] here, no doubt, but no falseness.”22 God gave Pharaoh every opportunity to cooperate with Him. Yet He knew that the king would not yield, not even with a mighty hand upon him (19). God knows even what He does not make so by decree.
God promised to do great wonders in Egypt, so that ultimately Israel would be permitted to leave (20). When they left, every woman was to borrow (“ask,” RSV) from the Egyptians (22), who would show favour to these people (21) by giving of their treasures. Since they had been enslaved so long, Israel had a right to this remuneration. Spoil the Egyptians (22) means “despoil” (RSV) or “strip” them (Berk.).
In vv. 14-22 there is a revelation of “The Eternal God”: (1) He reveals His name, 14-16; (2) He unveils His plan, 17-18; (3) He assures of His power, 19-22.
d. The divine signs (4:1-9). Moses was very human, and his faith was yet weak. He said of the Hebrews, They will not believe me (1). God therefore patiently led him on to further assurance. Using the common shepherd's staff, God gave Moses evidence of His supernatural power (2-3) by turning the rod into a serpent.
The second sign to Moses was the hand that became leprous (6-7). If the people would not believe the first and second signs, they would believe the third; this was to be the turning of river water into blood when some of it was poured out on the dry land (9).
In addition to their miraculous nature, these signs taught important lessons. The rod, symbol of the shepherd, or common worker, when surrendered to God, becomes a wonder and power. Leprosy, symbol of sin and defilement in Egypt, can be instantly cured by the power of God. The blood, sign of war and judgment, assured retribution upon the wickedness of the Egyptians.23
e. The divine method (4:10-17). Moses had every reason, after these signs were given, to accept God's assignment and believe His word. But his unwillingness was still present, and a further excuse was offered—I am slow of speech, and of a slow tongue (10). Moses had not yet felt any change even though he had talked with God; he still felt slow of speech. But God assured him of victory for himself (11-12), even as He had promised to overcome the problem of the people's unbelief. However Moses was not convinced; frankly he did not want to go to Egypt. The meaning of v. 13 is, “Oh, my Lord, send, I pray, some other person” (RSV).
Because of this the anger of the Lord was kindled against Moses (14). Nevertheless, the only punishment given to Moses was the sharing of leadership with his brother. Aaron would be the spokesman (16) and Moses would be the prophet. Moses apparently was willing for this arrangement, and his objections ceased. God had an answer for all of this man's misgivings. Yet the arrangement was really a second-best. Aaron often proved to be as much a hindrance as a help (e.g., 32:1-25; Num. 12:1-2).
The secret of Moses' success was to take this rod in thine hand (17). In this chapter, taking “The Rod of God” meant (1) The full surrender of oneself to God, 2-4; (2) The means by which people would recognize God's presence, 5; (3) The avenue through which God's power would be demonstrated, 17.
3. Moses' Return to Egypt (4:18-31)
a. The account (4:18-20). Moses, submissive now to God's plan, first obtained permission from Jethro to leave for Egypt (18). He did not give all of his reasons for going, but the reason he gave was sufficient to gain approval. His brethren were his kinsmen, the Israelites. Jethro said, Go in peace. He gave Moses freedom, and thus put no obstacle in the way of God's plan.
God gave Moses further assurance by declaring that those who had sought his life were dead (19). Moses began his journey with his wife and two sons (20; cf. 18:3-4), though apparently after the circumcision episode (24-26), he sent them back to Jethro (18:2) and proceeded on alone with Aaron (29). Obviously the statement that he returned to the land of Egypt (20) is a general statement not fulfilled until v. 29. It may be rendered “set out to return.”24
b. The message repeated (4:21-23). God again instructed Moses to perform the wonders before Pharaoh when he arrived in Egypt. But God also warned him that He would harden Pharaoh's heart and the king would not let the people go (21; see comments on 7:13 concerning the hardening of Pharaoh's heart). God's victory over this tyrant was not to be a quick one, but the final victory would be the Lord's (cf. 3:20). God gave every opportunity to Pharaoh. Early he was to be warned that, since Israel was as God's firstborn (22), refusal to obey would mean death to the king's firstborn (23). Increasingly it was to be made clear to Pharaoh that he was oppressing God's people and refusal was rebellion against the Almighty God.
c. Discipline for Moses (4:24-26). These three verses are difficult to interpret. Though Moses was obeying God in returning to Egypt, there had been one point of failure. God had instituted the rite of circumcision for all sons of Israel. It seems that Moses had himself been circumcised and had performed the rite on his first son. The reaction of Zipporah (25-26) indicates her strong disapproval of the act and suggests that Moses had allowed the omission of circumcision for his second son in order to please his wife. However God demanded obedience, and brought Zipporah to terms by what appears to have been some serious affliction for her husband (24). Obedience brought healing to Moses (26), but the incident apparently resulted in Zipporah's return to her own home (18:2).
d. The report to Aaron (4:27-28). The Lord instructed Aaron to go into the wilderness to meet Moses (27). God did His preparatory work in both brothers. It appears that they met at Sinai after Zipporah had returned home. Moses reported to Aaron all that God had said to him, and also told him about the signs (28). The account is brief, but Aaron obviously accepted without question God's revelation to Moses.
e. The report to the people (4:29-31). The two brothers returned to Egypt and called a conference of the elders (leading men) of the Israelites (29). While Moses had told Aaron God's words at their first meeting (28), it was Aaron who spake all the words and did the signs before the people (30). As God had promised (3:18), the people believed the words and signs (31). It was a joyful occasion when these oppressed Hebrews learned that God had heard their cries and was ready to act; they bowed their heads and worshipped.
C. PRELUDE TO DELIVERANCE, 5:1—7:13
1. First Visit to Pharaoh (5:1-23)
The time had arrived when the real test must be made. Moses and Aaron were equipped and instructed. The people were informed and appeared ready to follow God. It was time to confront the tyrant.
a. The refusal of the king (5:1-5). God's word, Let my people go (1), was given to the man in whose power Israel was held. No doubt it came as a surprise to Pharaoh because he thought of Israel as his people. The Hebrews had been in Egypt over four centuries. How could anyone else claim their loyalty and require a sacrificial feast from these slaves?
Furthermore, Pharaoh recognized no authority over himself. He asked, Who is the Lord, that I should obey bis voice? (2) There were many gods in Egypt, and this king knew about them. But for him gods were to be manipulated, not obeyed. His ultimatum was, I know not the Lord, neither will I let Israel go.
Moses and Aaron continued to entreat. They told the king, The God of the Hebrews hath met with us (3). They asked for permission to take a three days' journey in order to sacrifice to their God. In the only kind of language Pharaoh could understand, they warned of judgment from the Lord: lest he fall upon us with pestilence, or with the sword. Yet the king refused.
Pharaoh accused them of being idlers, seeking to evade responsibility in an appeal to religion. He saw it as laziness and challenged, “Why do you take the people away from their work?” (4, RSV) Despots find it hard ever to believe their subjects have a righteous cause.
b. Increased labor (5:6-14). The king in anger immediately commanded the Egyptian taskmasters and Israelite officers (6)25 to increase the work of the slaves. Rather than supplying the straw from the fields already cut and ready for use, the taskmasters required the people to gather the stubble for themselves (7). The straw was mixed with clay to make stronger sun-dried brick. The stubble was the lower part of the grain stalk. Though there was extra work to gather the straw, the tale (number) of brick to be made was to remain the same (8). This tyrant, blind to all reason, was determined to break the will of the people. But little did he realize that he could not break God. He could be cruel to God's people, but the words he had heard were not vain words (9).
This order of Pharaoh was carried out by the taskmasters (10-11). The slaves scattered over all the land of Egypt to gather stubble (12). The taskmasters (13), fearful of their own positions, pushed the Hebrew officers hard. When the quota of brick was not fulfilled, the officers were beaten (14). It appeared that Moses' and Aaron's attempts had backfired.
c. The three appeals (5:15-23). The Israelite officers (15) thought that some mistake had been made. Surely Pharaoh would not demand impossible tasks of these slaves. So they went direct to the king to appeal their case: Wherefore dealest thou thus with thy servants? They thought that the fault was in the king's own people (16). But these Hebrew officers learned the truth. It was the king himself who had made this demand. He claimed that the people were idle (“lazy,” Amp. OT) because they wanted to sacrifice to the Lord (17). He cruelly renewed the demand for their labors (18).
The second appeal was made by the officers to Moses and Aaron (20). They saw that the door was closed with Pharaoh and that they were in a bad situation. In evil case (19) is better “in grave trouble” (Berk.). They placed the blame upon Moses and Aaron (20), claiming that they had made the Israelites (not our savour, but simply “us,” RSV) to be abhorred by both Pharaoh and his servants and had placed a sword in their hand (21); i.e., jeopardized the lives of the Hebrews.
Young faith may often be weak. These men had believed Moses at first, but this severe trial made them doubt. Surely Moses was wrong! How could God be in an action where matters got worse? They had yet to learn that often it gets darkest just before day, that all things must be counted as loss (Phil. 3:8) before God becomes all, and that God delivers when one gets to the end of himself.
The third appeal was made by Moses to the Lord (22). Rather than trying to answer the officers, he went directly to God. Often it is futile to do otherwise, especially when one's own mind is baffled. It was plainly evident that matters were worse. There were no outward signs that God had even started a deliverance. Moses asked, Why is it that thou hast sent me? (22)
The Lord is pleased when one comes with his “whys” and “wherefores.” While faith is growing it will have its setbacks. God often brings a person low before He shows His strong arm. Many saints have cried out, “How long, O Lord?” (Rev. 6:10) but God watches every move of His suffering children.
2. The Renewed Promise and Command (6:1-13)
God had not let Moses down. A delayed deliverance was not a forsaken promise. God was working out His purpose. Verse 1 is translated by Smith, “Now you shall see what I will do to Pharaoh; compelled by a mighty power he will not only let them go, but will drive them out of his land” (Smith-Goodspeed). Further evil had come to Israel (5:19), but God's promise was still secure.
The value of the promise was in the God back of it. I am the Lord (2). Their forefathers knew of God Almighty (3), the God of might and “overpowering strength.” “Here the primary idea of Jehovah is, on the contrary, that of absolute, eternal, unconditional, independent existence.”26 Both names were probably of great antiquity and widely known (Gen. 4:26; 12:8; 17:1; 28: 3), but God had manifested himself primarily by the name of El Shaddai, God Almighty. Now, for this great deliverance, God himself made known the full meaning of Yahweh, “the Lord.” This is not a new and different account of the call of Moses, as many liberal scholars contend,27 but a renewal of promises to Moses with added emphasis for a discouraged people.28
The new revelation in this name pictured God as One who bound himself by a covenant (4) with His people. This covenant began with the patriarchs and included the promise of Canaan, where they had wandered as strangers and pilgrims for many years (Gen. 15:18). The covenant was now remembered when God heard the groaning of the children of Israel because of their bondage (5). He had not forgotten; He had only waited until His children were ready to enter into their part of the covenant.
Moses was commanded again to reassure the people. They were to be told that they would be delivered from Egyptian bondage, that God would redeem them with a stretched out arm (“special and vigorous action,” Amp. OT), and with great judgments (6) upon the oppressors. Israel was to be God's special people and He would give them the land of promise for their heritage (7-8). These reassuring words were backed by the declaration, I am the Lord.
Though the promise was strongly given, the leaders of Israel … hearkened not unto Moses for anguish of spirit, and for cruel bondage (9). Although they had earlier believed (4:31), the increased cruelty had brought them so low that mere words of promise were not enough. Sometimes God must work before the promise can be believed. Afterwards men will remember the words of promise.
When Moses (10) could not convince Israel, he doubted that he could convince Pharaoh (11), to whom God now directed him. If Israel would not hear him, why would Pharaoh listen? Uncircumcised lips (12), according to the Hebrew idiom, would be an imperfection which interferes with efficiency.29 An uncircumcised ear was an ear that would not hearken (Jer. 6:10), and an uncircumcised heart was one that did not understand. So here Moses' lips were not able to speak clearly. But in spite of man's weakness, God had spoken. His charge to Israel and Pharaoh had been made, and the matter would be done (13).
“Problems for Faith,” found in 5:22—6:13, are: (1) God's delays in action, 22-23; (2) Crushed and broken spirits, 9; (3) Unresponsive people, 12; (4) Infirmities of the flesh, 9.
“Assurances for Faith” in w. 1-8 include: (1) God's power, 1; (2) God's name, 3; (3) God's response, 5; (4) God's relationship, 7; (5) God's promise, 8.
3. The Genealogy of Aaron and Moses (6:14-27)
The author of Exodus had here reached the end of a preliminary account of the deliverance from Egypt. The drama of the actual victory was about to begin. It was his desire, as well as God's, to keep the account clearly tied to history, and especially to the history of God's people. It was the task of Moses and Aaron to lead this people out of the land of Egypt (13). These were the two men about whom he was writing (26-27) and their names were found in the official genealogy. Hence the writer includes that portion of the genealogy here.
The list began with Reuben (14) and Simeon (15), the two older brothers of Levi. These first two and their descendants were mentioned, probably to show where Levi came in the list and also to suggest that God's choices often bypass the firstborn.30 The names given were the heads of families, or “clans,” and no names beyond those of the first generation of sons were given for these two elder brothers.
The primary concern here was the account of the family of Levi, from which Moses and Aaron came. The giving of the ages of Levi (16), Kohath (18), and Amram (20) was not for chronological reasons, but to show God's good providence to this family even before the tribe was selected for priestly work.31 The genealogy of the tribe of Levi is given in detail here for the first time (cf. Gen. 46:9-11; Num. 3:18-33).
The Amram of 18 cannot be the same as the one in 20 because several generations occur between them. This method of recording genealogy was not unusual for the Hebrews.32 Though the author gave the descendants of relatives of Moses and Aaron (19, 21, 22, 24), his primary concern was these two leaders. Korah (24), cousin to Moses, was mentioned even though later he perished; he is included because his children survived (see Num. 16:1; 26:11).
Jochebed (20, the mother of Moses) was an aunt of Amram, and probably about the same age. Such marriages were not unusual before the giving of the law (Lev. 18:12).33 Moses' descendants are not mentioned here, but Aaron's son Eleazar (23) and grandson Phinehas (25) are listed. The name of Aaron's wife, Elisheba (23), is better known in its Greek form “Elizabeth.”
The author made certain that his readers knew who Moses and Aaron were. No one was to mistake their identity. These are that Aaron and Moses (26) who heard from God and spake to Pharaoh (27). Their armies (26) does not necessarily mean equipped armies of men; it refers to the orderly arrangement by tribes and families when Israel was marshalled for exit.
4. Second Visit to Pharaoh (6:28—7:13)
a. The word to Pharaoh (6:28—7:7). Verses 28-29 repeat God's command to these two leaders about going to Pharaoh. Moses was still reluctant because of his speech impediment (30; cf. v. 12, comment), and God's plan to use Aaron was again emphasized. Yet Moses' place was of vital importance. He was to seem like a god to Pharaoh (1). Often the Lord sets His people as a god to their children and to their neighbors, in positions of authority and responsibility which they would not seek. How important in these roles that we speak all His word (2) !
Even though it was clear that Pharaoh would be hardened and not hearken (4), they were to speak anyhow (see comment on the hardening of Pharaoh's heart, 7:13). Along with the hardening of the king would come multiplied signs and wonders (3) and great judgments (4). For mine armies see comment on 6:26. God was about to punish Egypt, and to show mercy to His people. He was ready to do both in such a way that the Egyptians shall know that I am the Lord (5). God's actions were not now to be secret; they were to display His power and glory. He had been working behind the scenes with Moses and Aaron, and earlier with their parents, in secret. He had opened the hearts of the elders when the first report was given to them. But the God who had patiently waited for so many years was now ready to break forth into the open where all must see. With assurance in that word Moses and Aaron (6) acted. Their exact ages are given as a date for these tremendous events (7).
b. First miracle before Pharaoh (7:8-12). When Pharaoh should ask for confirmation in the form of a miracle, Moses and Aaron were to be ready with the rod of God which Moses had now entrusted to Aaron (9). The purpose of the miracle was to prove their claims of supernatural guidance. When the rod was cast down … before Pharaoh …it became a serpent (10). Pharaoh then called in his wise men and sorcerers (11), and these magicians (“wizards and jugglers,” Amp. OT) also made their rods into serpents with their enchantments. “Magic was very widely practised in Egypt, and consisted mainly in the composition and employment of charms, which were believed to exert a powerful effect, both over man and over the brute creation.”34 Whether the actions of these magicians was entirely a result of human manipulation or whether there was present supernatural power from evil spirits is not clear.35 In either case the action tended to discredit the miracle of Aaron's rod. This was offset by Aaron's rod swallowing the others (12). Whatever power God allows His enemies to possess, His strength is still greater. Yet it appears that God permits enough deception to be present along with His miracles that the hard hearts who choose to do so may harden still further (13; cf. 22).
c. Pharaoh's heart hardened (7:13). There is a problem concerning the hardening of Pharaoh's heart. Verse 13 should be translated, “Pharaoh's heart was hardened” (RSV), but in v. 3 it is clearly said by God, “I will harden Pharaoh's heart.” It is also said that Pharaoh hardened his own heart (8:15). Possibly in this we have three stages. First, the person knowingly hardens his own heart (8:15, 32; 9:34). Pharaoh set his mind to resist and oppose God's will and thus made his own heart more stubborn. Second, as a result, the heart is hardened by the action of psychological laws (“heart was hardened,” 7:14, 22; 9:7, 36). Third, when God saw that Pharaoh was determined to resist, He directly hardened the hard heart (7:3; 9:12; 10:1, 20, 27; 14:4, 8). This was done by divine judgment upon the individual (9:11-12) and by the extension of life, physical courage, and human power to continue his resistance to God.36
Certainly it must never be said that God causes a man to be wicked. Pharaoh was responsible for his own evil choice and for the turning of his heart from God. However, when people set their wills against God, then God gives them up to their base desires (Rom. 1:24); when “they did not like to retain God in their knowledge, God gave them over to a reprobate mind” (Rom. 1:28). God shows mercy to those who yield to Him and hardens those who resist Him (Rom. 9:18). It appears that God's judgment may place some who turn away from the light where they cannot return to Him (Heb. 10:26-30). God extended the life and ability of Pharaoh in his resistance in order to give a greater display of His power and glory.37 God hardens only those who begin first to harden their own hearts. He can do this hardening both by extraordinary intervention or by the ordinary responses to the experiences of life.38
D. THE PLAGUES IN EGYPT, 7:14—11:10
1. The Water Turned into Blood (7:14-25)
a. Announced to Moses (7:14-19). God was now ready to challenge the resistance of Pharaoh. Moses was commanded to go to the king when he went to the water (15). This going to the Nile in the morning was likely for worship.39 Against he come means “to meet him” (Berk.). While resisting the Lord, Pharaoh still trusted his own gods. This first plague was a direct challenge to an Egyptian object of worship. For this sign Moses was again to use his rod.
Moses was to warn the king of what he was going to do, and why (16-18). Pharaoh could clearly see that these things were done at the word of God's servants. He was to be told that the Lord God of the Hebrews had sent Moses (16) and that this judgment was to make him know that Yahweh was God—I am the Lord (17).40
b. Performed before Pharaoh (7:20-25). Moses passed God's word along to Aaron, who now smote the waters that were in the river (20). The command included the waters in the streams, ponds, pools, and vessels (19). Likely the water, turned to blood, came into the subsidiary places as a result of the plague on the Nile, the main source of water supply.41 The change in the water was such that it killed the fish and the people could not drink it (21). The Egyptans were forced to dig shallow wells for water to drink (24).
Again the magicians (22) were able to counterfeit the miracle. Where they found the water on which to work their enchantments is not said. They may have gotten a small supply from the new wells. Their deception was sufficient to cause Pharaoh's heart to harden more. He refused to hearken to Moses and Aaron, as the Lord had said. God was able to foretell this hardening because He knew that Pharaoh would harden his heart, and also knew that the first plague would not change him. God knows even those things which He does not determine. Where before Pharaoh had caused Israel to suffer, now he and his people were beginning to feel the weight of God's hand. He knew this to be true, but did not set his heart to it, i.e., had “no concern even for this” (23, Smith-Goodspeed).
The plague continued seven days (25), which could have been shortened had Pharaoh yielded. But he probably had some water from the wells for his own use, so gave no thought to the plight of his people.42
Verses 14-25 reveal the “Faithful Servant of God.” (1) He listens to God's instructions, 15-19; (2) He does precisely what God says, 20; (3) He witnesses the mighty power of God, 21-25.
2. The Plague of Frogs (8:1-15)
a. Moses and Aaron instructed (8:1-5). Moses was asked again to go unto Pharaoh and demand, Let my people go (1). Repetition may become monotonous, but in this case it was necessary in order to keep the issue clear. God was asking but one thing of Pharaoh, and this one thing Moses was to repeat until it became a never-forgotten demand: Let my people go.
Pharaoh had endured the plague of blood for seven days. Continued refusal would now result in frogs (2). The issue was clear, for God said, If thou refuse … I will smite. Here was merciful warning for the king, who could have avoided this plague. But hard hearts challenge even the warnings of God.
These frogs were to come up from the river Nile (3) and other bodies of water (5). The original word indicates that the frogs came from the mire of the marshes from which water had receded.43 These loathsome creatures, though not dangerous in themselves, could make life miserable. The plague would affect the bedroom and the bed, where Egyptians were especially clean. The ovens (open pits in the ground) and kneadingtroughs (bowls) would be filled with frogs and thus make baking almost impossible. The plague would affect both the king and his servants (officers) as well as the common people (4).
b. The reaction of Pharaoh (8:6-15). Since the river Nile was reckoned as sacred by the Egyptians, to them this plague, like the others, was a contest of gods. Also frogs themselves were objects of worship,44 and as such were not to be killed. One can imagine the distress to the pious Egyptian when he could hardly walk, or open his door, without crushing the creatures.
Again the Egyptian magicians were able to counterfeit the act of Aaron (7). Possibly at best they could only add a few more frogs to the multitudes God had already brought (6). These magicians apparently could not take away the frogs.
For the first time Pharaoh's obstinacy was weakened; he called on Moses and Aaron for help. In the case of the water becoming blood, he could be supplied from the wells, even though his people suffered, but there was no relief from these frogs. He could not sleep or eat, so he asked for mercy. He seemed convinced that God had sent the frogs and that He could remove them. Whether sincere or not, he promised to let the people go (8).
Moses was willing to listen to Pharaoh and grant the request. The words, Glory over me (9), are difficult to translate from the original; they must have been an Egyptian idiom not used in Hebrew. It seems to have meant, “I submit to thy will,” or, “I am content to do thy bidding.” Likely it was an expression of courtesy from an inferior to a superior.45 Moffatt and The Berkeley Version both suggest the idea, “You may have the honour of saying when.”
Rather than asking for immediate relief, the king said, To morrow (10). There was an underlying hope that by then the frogs would go by some natural means. But Moses was unafraid. He allowed the king's request to stand in order that Pharaoh might know that there is none like unto the Lord our God, who could both bring judgment and show mercy. By this time Moses had become much more confident of God's purpose and power.
When Moses went out from Pharaoh, he cried unto the Lord (12) to take away the frogs. Although he knew God would do it, yet the intercession was necessary. It pleases the Lord for man to pray earnestly even for that which He has already promised. God answered this prayer by killing the frogs (13) rather than by driving them back to the river, as the promise suggested (11). Thus the Lord left with the people a reminder of His judgment upon them (14).
It is interesting to note that, when God spoke, Moses and Aaron responded (5-6). When Pharaoh made request of Moses, he responded (8-9). When Moses cried unto God, the Lord did as Moses said (12-13). The only break in this circuit was the lack of sincerity on Pharaoh's part.
That Pharaoh's penitence was shallow is seen in that he hardened his heart when the judgment was lifted (15; cf. 7:13, comment). The word respite means literally “open space.” “As soon as he ‘got air’ he hardened his heart.”46 Like many others, this man broke under the affliction, but did not yield his will to God. When the pressure was off, he was the same obstinate person as before, or worse.
One can see in vv. 1-15 “The Judgment and Mercy of God.” (1) Trials are given to lead one to repentance, 1-6; (2) Under trials the repentance of men may be temporary, 8, 15; (3) The mercy of God is shown to the proudest sinner, 12-13; (4) The servant of God should be helpful to penitent souls, 9-11.47
3. The Plague of Lice (8:16-19)
This time, without warning or offering an opportunity for surrender, God told Moses to have Aaron smite the dust that it might become lice (16). The lice could have been “gnats” (RSV, Berk.) or “mosquitoes” (Moffatt, Smith-Goodspeed). These insects came upon man and beast (17). They attacked the skin, the nose, ears, and eyes, and thus caused great irritation, and even death.48 With so many of them—all the dust of the land—there was no place to find relief.
For the first time the magicians were unable to counterfeit with their magic (18). For one thing, in this case they had no advance notice of what was expected. Then, the point had come where the work of God became clearly His own. God permits wicked men to go so far, but there is a boundary where they are stopped. The confession, This is the finger of God (19), was not necessarily admitting Jehovah's superiority so much as it was acknowledging the end of human magic. There was no way this time that they could produce a deceiving duplication. Their enchantments would not work.
However, Pharaoh's earlier he and disobedience (8, 15) had left his heart so hard that even such a confession did not daunt him; he hearkened not unto them—neither Moses nor his own servants.
4. The Swarms of Flies (8:20-32)
a. The warning and plague (8:20-24). Again Moses was asked to confront Pharaoh in the morning on his way to the water, probably for a religious ceremony (20; cf. 7:15). He was to repeat the demand, Let my people go, and to warn Pharaoh that if he refused there would be a plague of flies (21). From the Hebrew it is not clear what these insects were (note that flies is italicized in KJV), whether flies, “gnats” (Moffatt), beetles, or a mixture of insects.49 The Berkeley Version calls them “gadflies.” Whatever their form, they were grievous, and the land was corrupted, i.e., destroyed by them (24).
These insects were also sacred to the Egyptians, and it was wrong to kill them. They could come into houses, ruin decorative furniture, and make life unbearable for the people. There was no human power to overcome them.
A new thing happened with this plague. While before, the Israelites in Goshen apparently suffered with the Egyptians, now God separated His people from the others (22). He saved His own people from the judgment. This act clearly set forth that the Lord of these plagues was the God of the Hebrews. God's people may suffer some of His judgments sent upon wicked men by reason of a common humanity, but a point is reached when they are spared the worst.
b. Pharaoh's reaction and compromise (8:25-32). Pharaoh's reaction to the new plague was immediate. He suggested a compromise: Go ye, sacrifice to your God in the land (25). But Moses was ready with an answer. It would not do for Israelites to sacrifice in Egypt because the sacrifice of animals sacred to them would be an abomination to the Egyptians (26) and they would likely stone the Israelites. Moses stood by his request for a three days' journey into the wilderness (27). When God has commanded, there is no room for bargaining with wicked men.
Pharaoh apparently recognized that Moses was right. He was therefore willing for Israel to go at least a short distance into the desert (28). Moses took Pharaoh at his word (apparently understanding the not … very far away as three days' journey) and promised to intreat the Lord (29). However, he warned, Let not Pharaoh deal deceitfully any more. God removed the … flies at Moses' word and there remained not one (31). The complete reprieve from this plague only made the king more stubborn, neither would he let the people go (32). In the face of so great light Pharaoh made his own heart harder (cf. comment on 7:13). He was setting his will more and more against God and His people.
Verses 20-32 show “The Rebellious Heart.” (1) Suffers in judgment, 20-24; (2) Suggests a compromise, 25-26; (3) Deceitfully makes a concession, 28; (4) Receives tokens of God's mercy, 29-31; (5) Willfully refuses God's plan, 32.
5. Death of the Cattle (9:1-7)
God in patience continued to demand from Pharaoh (1) the release of His people. He warned that, if the king continued to hold them (2), still another plague would come. God could instantly have destroyed Pharaoh and taken His people, but He chose to appeal to the will of this wicked tyrant. The cattle of Egypt became the target for this fifth plague (3). Horses are here mentioned for the first time in the Bible. The nature of this grievous murrain is not known, but it was fatal to the cattle (6).
The miraculous aspects of this plague were its occurrence upon the cattle … in the field (3), removed from close contact with infected animals; the exemption of the cattle of Israel (4); and the exact timing of the event (5).
The statement that all the cattle of Egypt died (6) must not be understood in an absolute sense. In Hebrew the term all frequently designates a great number, rather than completeness.50 There were still cattle that suffered in the seventh plague (20-21). Also this disease was to affect the cattle in the field (3). Furthermore, the cattle that died were Egypt's, as contrasted with Israel's (4), and this could be the meaning in v. 6.
Pharaoh's heart was hardened again when he discovered that Israel's cattle were exempt (7; cf. 7:13, comment). He allowed jealousy and anger to produce further willfulness against God. It is possible that he reckoned on requisition of Israel's cattle to replace those he had lost.
6. The Boils and Sores (9:8-12)
In the sixth plague, as in the third, there was no repetition of the demand upon Pharaoh and no warning given to him. Moses stood before the king, took ashes from the furnace (the kiln where brick was made), and threw them in the air. The ashes “became boils breaking out in sores on man and beast” (10, RSV). The miracle was in the ashes becoming small dust (9) and spreading over all of Egypt, producing the boils. It is assumed that Israel escaped this plague as well.
The magicians (11) are mentioned again, but this time they were afflicted with the boils and were unable to contest God's power or even to remain in Moses' presence. We hear of these magicians no more in this record.
Here for the first time it is said that God hardened the heart of Pharaoh (12), which act was forecast in 7:3. The judgment of God had begun on this wicked man, making his heart still harder. When men persist in disobedience, the time comes when God sends “strong delusion, that they should believe a lie” (II Thess. 2:11). On the hardening of Pharaoh's heart see comments on 7:13.
7. The Hail and Fire (9:13-35)
a. The appeal to Pharaoh (9:13-17). This plague was prefaced by the often repeated demand and warning (13-14). By now Pharaoh should have been expecting his unwelcome visitors early in the morning. Apparently he was helpless to rid himself of these men who were omens of evil.
Though the plagues did not follow each other with increased intensity, there was an overall increase of danger to life. Moses was to say to Pharaoh, I will at this time send all my plagues upon thine heart, as well as on thy servants and people (14). The contest was to get closer to the wicked king and the impact was to be of greater intensity. God's purpose was clear, that thou mayest know that there is none like me in all the earth (14).
There were several new features in this plague: “(1) It is ushered in with an unusually long and exceeding awful message (verses 13-19)…. (2) It is the first plague that attacks human life; and this it does upon a large scale: all those exposed to it perish (verse 19). (3) It is more destructive than any previous plague to property. … (verse 31). (4) It is accompanied with terrible demonstrations … (verse 23). (5) It is made to test the degree of faith to which the Egyptians have attained … (verse 20).”51 Hail and thunder, or even rain, were rare in Egypt, and such phenomena as accompanied this storm were unknown to the Egyptians.
The words, Now I will stretch out my hand (15), are best translated, “Now I could have put forth my hand” (RSV). The original conveys, not future, but a past possibility. God was telling Pharaoh that He could have made a quick end to him and his people. He had not done so because He wanted to show His power and get glory for His name (16). God had extended the life of Pharaoh and allowed him to continue resistance so that He could reveal His greater powers on His people's behalf. Through these mighty acts His name would be declared throughout all the earth. Probably no event in history is any more widely known than that of Israel's deliverance from Egypt. Verse 17 is a challenge in the form of a question to Pharaoh, “Are you still setting yourself up against My people not to let them go?” (Berk.) A king exalting himself against divine power became a means of greater glory for God.
b. The warning and promise (9:18-21). The warning (18) gave the Egyptians, who by now were aware of the conflict between Pharaoh and Moses, an opportunity to protect themselves and their livestock. They were to bring home their men and animals for protection (19). Some of the Egyptians feared the word of the Lord (20) and acted hastily for self-preservation. Others, however, regarded not the word of the Lord (21) and did nothing. These facts remind us of New Testament times. When Jesus spoke, some believed His word, and others did not.
c. The intensity of the plague (9:22-26). The phenomena of hail, and fire must have been terrifying (23-25). The stones were so large that they killed man and beast and broke the trees (25). There had been none like it ever before in Egypt (24). The crops of barley and flax were sufficiently developed to be destroyed, while the wheat and rye (holius sorghum, not rye in the usual sense) 52 were yet undeveloped, so unharmed (31-32). God's protecting hand was upon the Israelites, who escaped the storm in the land of Goshen (26).
d. Pharaoh's reaction (9:27-35). This time Pharaoh was really frightened. He confessed, I have sinned, and, The Lord is righteous (27). He asked for mercy and promised, I will let you go (28). Moses granted the request of Pharaoh, so that he would know that the earth is the Lord's (29). However, Moses knew by now that this king and his people would not yet fear the Lord God (30). It is easy for men whose hearts are hard to harden themselves still more when the pressure is off (34; cf. 7:13, comment). Many men confess sin, make vows, and appear penitent under judgment, only to reveal their true selves when the evil passes. The depth of one's change becomes known when the outward circumstances change. In v. 31, The flax was bolled means, “The flax was in bud” (Moffatt).
Verses 27-30 picture “False Repentance.” (1) It possesses the feature of confession, 27; (2) It acknowledges God's righteousness, 27; (3) It recognizes personal inability and seeks help of God, 28; (4) It promises amendment, 28; (5) It lacks the fear of God, 30.53
8. The Plague of Locusts (10:1-20)
a. Reasons for hardening Pharaoh (10:1-2). God gave to Moses two reasons for His hardening of Pharaoh's heart and the hearts of his servants. First, He wanted to shew these my signs before him (1). Had Pharaoh yielded sooner, the last and greater wonders would not have been wrought. In such an instance some of the Egyptians would not have been convinced. God prolonged the agony until all would see His glory.
Second, God wanted the future generations of His own people, Israel, to know and recount again and again this marvelous deliverance (2). The increased intensity of the signs and their multiplication made deep impression upon the Israelites and convinced them beyond any reasonable doubt that God was the Lord. The words what things I have wrought are more correct as “how I have made sport” (RSV). There was divine irony in the fact that Pharaoh's obstinacy led to greater manifestations of God's glory and power.54 These repeated assurances to Moses prepared him for the obduracy of Pharaoh, since he was often told that God had a hand in it (cf. 7:43, comment).
b. Announcement to Pharaoh (10:3-6). Moses went to Pharaoh and gave his new message clearly and hurriedly. The prolonging of these agonies was because of Pharaoh's pride, How long wilt thou refuse to humble thyself before me? (3) This time locusts (4) would be brought into the land. They shall cover the face of the earth (5) and shall eat all that remained from the other plagues. These locusts would enter houses and constitute a greater menace than ever occurred before (6).55 After this announcement, Moses and Aaron went out quickly.
c. An attempt at compromise (10:7-11). Pharaoh's servants (7), those officers of court nearest to him, now began to plead. First, the magicians had been impressed by God's power (8:19). Second, some of the people believed sufficiently to remove their livestock and servants from the field when the plague was threatened (9:20). Now some high officers believed that what Moses said would come true. They pled with Pharaoh no longer to allow this Moses to be a snare unto them. The only salvation for Egypt was to relent and let this people go. The word men here refers to all the people. The servants knew, apparently better than Pharaoh, that Egypt was nearly destroyed.
On this occasion Moses and Aaron were brought (8) before the king. For the first time Pharaoh relented before the plague began. He gave permission for them to go, but tried another compromise. He would allow the men to go if they would leave their families and their flocks. He wanted to destroy the whole proposition by objecting to the details. Moses made clear that all were going—the old, the young, the sons and daughters, the flocks and herds (9). It is always well to know for certain one's plans when dealing with an opponent of truth. Verse 10 is best translated as a kind of oath, “Let the Lord be with you, if ever I let you go with your little ones! See, you have some evil purpose in mind” (Amp. OT). The king looked on granting their full request as he would look upon blasphemy: “As little as I will let you go with your children, so little will ye go on your journey, so little shall Jehovah be with you.”56 It angered Pharaoh to feel this pressure and to see the firmness of Moses. He might compromise, but never give in fully.
Pharaoh now admitted what he knew all along. These people wanted their freedom. He accused them of an evil intent (10). He would assure their return to Egypt by keeping the little ones. The men (adult males, cf. 7) might go now (11); Pharaoh implied that was all they wanted anyhow. He was exasperated and immediately drove Moses and Aaron out of his presence.
d. The extent of the locusts (10:12-15). Without further warning God sent the locusts (12). The miracle aspect is seen in that the insects came when Moses stretched forth his rod (13). The wind blew 24 hours, bringing the locusts from a great distance. It was unusual for them to go up over all the land of Egypt (14). The infestation was greater than ever before or since.
When the record says that they covered the face of the whole earth (15), it means the earth in Egypt, except, we assume, the land of Goshen, where Israel dwelt. Had Israel suffered in this plague, after exemption from the others, it would have been worse for them than for the Egyptians, since they would have had more to lose. We understand that God's division between Israel and Egypt continued for all the plagues beginning with the flies (8:22). Whether covering the face of the whole earth meant the thickness of the locusts on the ground or the thick clouds of them in the air is not clear. Likely the former is meant.57 For a description of locust invasions read the accounts in Clarke and Rawlinson.58
e. Pharaoh's relenting (10:16-20). Under pressure of this judgment, Pharaoh called again for Moses to bring relief. Often men who act willfully are more moved by momentary emotions than by reason. This time Pharaoh admitted that he had sinned against the Lord and against Moses (16). He asked for forgiveness for his sin and wanted relief from this death, the plague (17). On the surface it all seemed sincere.
When Moses intreated the Lord (18), God sent a strong west wind (likely northwest from the Mediterranean), which blew the locusts into the Red sea. Not a one remained in the land. No one with a reasonable mind could doubt the fact of God's hand in this plague and its removal. But neither the emotions of fear and concern nor the rational powers of his mind could change the heart of Pharaoh. His heart was so set against God that he would not yield. God now had made him a slave of his own stubbornness and was driving him to the bitter end (cf. 7:13, comment). Since Pharaoh was determined to resist God, he was going to be made an example of how evil a wicked heart can be and of how powerful Almighty God can be.
9. The Darkness (10:21-29)
Of this ninth plague no warning was given. At God's command, Moses stretched forth his hand toward heaven, and thick darkness came into the land of Egypt for three days (22), a darkness that could be felt (21).
Most scholars agree that this darkness was probably brought about by the hamsin, a sandstorm so dreaded in the East.59 The miracle was that it came at God's word (21) and did not occur where God's people dwelt (23). The darkness was so great that men could not see one another. It is not necessary to suppose that there was no artificial light or that men could not move about in their houses.60 However, all business activity ceased and the people stayed in their own homes.
Pharaoh was now ready with another compromise. He said to Moses after calling him, Go ye, serve the Lord; only let your flocks and your herds be stayed (24). How like Satan! He relents when forced, but seeks for some small concession. Many people succumb to his suggestions and accept the compromise. But not Moses! He declared, There shall not an hoof be left behind (26). Moses knew God's command even though he did not yet know all the reasons. He expected further instructions as events unfolded.
Christians will never attain full victory so long as they give a place to the devil. Some insist that a little sin will not hurt, or that some evil must still reside in the heart. But God's Word is plain, “Put off … the old man” (Eph. 4:22); “Put off all these” (Col. 3:8); “Neither give place to the devil” (Eph. 4:27). No compromise with Satan ever results in full victory or freedom for God's child.
The Lord was not finished with Pharaoh. It must yet be shown what God will do to him who resists to the full. Rather than allowing Pharaoh to send Israel on her way, God gave fur ther hardening to his heart (27; cf. comment on 7:13). Anger broke in fury upon Moses, as Pharaoh ordered God's servant away from him forever with the threat of death if he came again (28). Moses heard the voice of truth in Pharaoh for once, and replied, Thou hast spoken well, I will see thy face again no more (29). God was about finished with Pharaoh. There was little more this tyrant could do, caught as he was in the bonds of his own haughty heart.
In cc. 8—10 one can see the “Dangers of Compromise.” (1) Abiding close to the world—sacrifice … in the land, 8:25, 28; (2) Neglecting family religion—let the men go, 10:8-11; (3) Reserving the material things—let flocks and herds remain, 10:24; (4) Overcoming by full commitment—not an hoof be left behind, 10:26.
10. Announcement of the Last Plague (11:1-10)
a. God speaks to Moses (11:1-3). These verses appear to be parenthetical, because w. 4-8 continue the account of Moses' last visit before Pharaoh. Some scholars hold that the translation should be, The Lord had said unto Moses (1).61 The thought is that God had formerly told this to Moses (see 3:21-22), who inserted the words at this juncture. Others doubt the validity of this translation and hold that God gave these words to Moses while he was standing before Pharaoh.62 In either case the message was clear. There was to be one more plague, which would cause Pharaoh to thrust Israel out of Egypt.
When this moment arrived, the children of Israel, both men and women, were to borrow (ask) of the Egyptians jewels of silver, and … gold (2). The idea is not borrowing with thought of later return, but actually asking and taking from the Egyptians treasures of value. As a conquering army they were to “spoil the Egyptians” (3:22).
The provisions with which Israel would be thrust out of the country were augmented by their being in favour in the sight of the Egyptians (3). Verse 3 gives a behind-the-scenes glimpse of Egypt while the public contest between Pharaoh and Moses was occurring. On the public front it appeared that Moses was failing, with Pharaoh refusing his requests and accusing him of evil design and insubordination. But the common people were being impressed by the God of Israel and were beginning to honor His servant and people.
By the time of the ninth plague the people of Egypt had begun to regard the Israelites as God's people and to wish them well. The reason for this favor lay largely with the leader, Moses, who was by now “very greatly esteemed in the land of Egypt” (3, Smith-Goodspeed). His contest with Pharaoh and the resulting victories had lifted Moses high in their eyes and placed him equal with Pharaoh, who was revered as a god on earth.63
b. Moses speaks to Pharaoh (11:4-8). In v. 4 the conversation with Pharaoh continues from 10:29. The king could probably have avoided this final catastrophe had he acted wisely and sanely, but his heart was too hard.
The midnight (4) of disaster indicated the time of day, but not which day. In this judgment God acted directly without further action on Moses' part. The firstborn always referred to males, and they were the pride and joy of the Egyptians. The elder son “was the hope, stay, and support of the household, his father's companion, his mother's joy, the object of his brother's and sister's reverence.” He was the “hereditary crown prince” and was successor to his father. “No greater affliction can be conceived, short of the general destruction of the people, than the sudden death in every family of him round whom the highest interests and fondest hopes clustered.”64 These firstborn sons, from the king's palace to the lowest maidservant's hovel, would die on that night (5). The maidservant that is behind the mill may be “the slave girl behind the hand mill” (Berk.).
This disaster would create a great cry (6) resounding throughout all … Egypt. Those who have travelled in the East know what a shrill cry is uttered by mourners.65 This would be the greatest cry ever heard before or after. In this judgment God would protect His own people (7). Not even a dog would bark among the Israelites—no one would die there. It was God who put a difference between His people and the Egyptians.
The urgency of the servants of Pharaoh was forecast by Moses. They would bow to Moses and insist that he and the people leave (8). At that time, Moses promised, I will go out. Moses now had his last word with Pharaoh; he would see him no more. This wicked king had sealed his doom and was ready for God's final judgment. Moses left in a great anger, but not because of frustration. Rather, he felt the righteous indignation of God that was due this man who thought he was strong enough to defy God and who by his obstinacy had wrought havoc among his people. There was nothing left for Pharaoh but God's final punishment. He had sinned away his day of grace.
c. General summary (11:9-10). These last two verses of c. 11 give a general summary of the encounters with Pharaoh. The king's refusals resulted in God's mighty works. These things were foretold (9) and they were accomplished (10). In spite of the hardhearted tyrant, God Almighty would yet accomplish His purpose, and that with a mighty hand.
“God's People” in c. 11 are: (1) Honored and respected by their enemies, 2-3; (2) Protected by God from the ravages of judgment, 4-7; (3) Delivered from bondage by God's mighty hand, 1, 8-10.