Exodus 11 commentary

A secret revelation was made to Moses while in the presence of Pharaoh, that he might give warning of the last dreadful judgment, before he went out. This was the last day of the servitude of Israel; they were about to go away. Their masters, who had abused them in their work, would have sent them away empty; but God provided that the labourers should not lose their hire, and ordered them to demand it now, at their departure, and it was given to them. God will right the injured, who in humble silence commit their cause to him; and none are losers at last by patient suffering. The Lord gave them favour in the sight of the Egyptians, by making it appear how much he favoured them. He also changed the spirit of the Egyptians toward them, and made them to be pitied of their oppressors. Those that honour God, he will honour.

The death of all the first-born in Egypt at once: this plague had been the first threatened, but is last executed. See how slow God is to wrath. The plague is foretold, the time is fixed; all their first-born should sleep the sleep of death, not silently, but so as to rouse the families at midnight. The prince was not too high to be reached by it, nor the slaves at the mill too low to be noticed. While angels slew the Egyptians, not so much as a dog should bark at any of the children of Israel. It is an earnest of the difference there shall be in the great day, between God's people and his enemies. Did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them an indifferent thing; nor would they act in it with so much carelessness as they do. When Moses had thus delivered his message, he went out from Pharaoh in great anger at his obstinacy; though he was the meekest of the men of the earth. The Scripture has foretold the unbelief of many who hear the gospel, that it might not be a surprise or stumbling-block to us, Ro 10:16. Let us never think the worse of the gospel of Christ for the slights men put upon it. Pharaoh was hardened, yet he was compelled to abate his stern and haughty demands, till the Israelites got full freedom. In like manner the people of God will find that every struggle against their spiritual adversary, made in the might of Jesus Christ, every attempt to overcome him by the blood of the Lamb, and every desire to attain increasing likeness and love to that Lamb, will be rewarded by increasing freedom from the enemy of souls.

1. And the Lord said unto Moses. See Lat., Dixerat autem. He now relates that it was not with self-conceived confidence that he was lately so elated, as we have seen him; “Tellement que sa confiance le fait parler haut;” as to be led by his confidence to use such high language. — Fr. but because he had been forewarned by divine revelation that the end of the contests was now near, and that nothing now remained but. that Pharaoh should fall by his mortal wound. This verse, then, is connected with the preceding, and explains its cause; because Moses would not have been at liberty to interrupt the course of his vocation, unless he had now plainly known that he was arriving at its conclusion. Nor would it otherwise agree with what follows, via, that Moses spoke to Pharaoh after he had declared that he would not appear any more in his sight, unless the subject were continued without interruption. But this sentence is introduced parenthetically, (meaning) that however obstinate Pharaoh might be, the hour was now come in which he must succumb to God. But God not only declares that the heart of Pharaoh should be changed, so that he would not hinder the people’s departure, but that he would be himself anxious for that, which he had so pertinaciously refused; for this is the meaning of the words, he will not only send you away, but altogether thrust you out. For in his alarm at their presence, he eagerly drove them from his kingdom.

2. Speak now in the ears of the people. He repeats His command as to spoiling the Egyptians, of which mention was made in the third chapter, for it was not enough for God to rescue His people from that cruel tyranny under which their wretched lives were scarcely protracted in great poverty and distress, unless He also enriched them with large possessions, as if they were carrying away the prizes of victory from conquered enemies. This, therefore, was the consummation of His otherwise extraordinary bounty, that they departed splendidly adorned, “Chargez de bagues, meubles, et vaisselles precieuses;” laden with rings, furniture, and precious vessels. — Fr. and laden with precious furniture. We have already explained how it was lawful for the Israelites to take away with them the golden and silver vessels under pretext of borrowing them. See notes on chap. 3:22. Surely the sole authority of God absolves them from the accusation of theft and sinful deception. But it cannot be permitted to any mortal man to censure or cavil at anything in the commandment of God; not only because His decree is above all laws, but because His most perfect will is the rule of all laws. For neither therefore is God unanswerable to law, because: he delights in uncontrollable power; but because in the perfection of His infinite justice there is no need of law. But although the excuse which some allege is not altogether without show of reason, viz., that the very severe labors which the Egyptians had tyrannically exacted were worthy of some reward, and therefore that God had justly permitted His people to exact the compensation of which they would have been otherwise unjustly defrauded, still there is no necessity for having recourse to these subtleties; for that principle, which we have elsewhere laid down, ought to be sufficient, that God, in whose hands are the ends of the earth, to destroy and to overturn at His will its kingdoms, and to change the government of its nations, much more (has the right) so to distribute the wealth and possessions of individuals, as to enrich some and to reduce others to want.

“The rich and poor meet together, (says Solomon:) the Lord is maker of them all,” (Proverbs 22:2;)

by which words he means that the providence of God rules in the various mixing together of poor and rich. But if theft be the taking away of what is another’s, those things which it has pleased God to transfer to His own people, must not be counted the property of others. But if by the laws of war it be permitted to the victors to gather up the spoil of the enemy, why should we consider it less allowable for God to do so from the Egyptians, whom He had overcome in ten illustrious battles, before He compelled them to surrender? As to the pretense of borrowing, the reply is easy, for the Israelitish women did not lie when they asked for the vessels for the purpose of sacrifice: since God had thus commanded, in whose power it was afterwards to devote them to other uses. Still part of them were dedicated to the sanctuary, as we shall see elsewhere; for besides the altar, the censer, and the candlestick, and other vessels of that kind, each of the tribes offered vials and dishes of great value. Yet must we recollect that a particular case is here related, imitation of which, without God’s special command, would be wrong.

3. And the Lord gave Lat., “dabit.” the people favor. Because the Israelites never could have hoped that the Egyptians, who had before rapaciously stripped them of everything, would become so kind and liberal to them, Moses declares that men’s hearts are turned this way or that by God. For, as the Psalm testifies, that the Egyptians were impelled by Him “to hate His people,” (Psalm 105:25,) that He might make way for their glorious deliverance; so He was able also to incline them in the opposite direction, that they should freely give what they had before harshly refused, and not without threats and blows. This doctrine is exceedingly useful to be known, because, when men are harsh and cruel to us, it: teaches us patience, whilst we are assured that the passions of wicked men only thus assail us, in so far as God would chastise our sins, and exercise and humble us. It affords also no little consolation to alleviate our pains, and seasonably arouses us to call upon God, that He would turn the minds of our enemies from brutality and unkindness to gentleness. It appears from many passages that this was ever the persuasion of all the pious, and unquestionably the expression of Jacob to his sons, “God Almighty give (dabit) you mercy before the man,” was founded on this general feeling. (Genesis 43:14.) But, since Scripture is full of such testimonies, let it suffice to have quoted this single one. Again, God does not always incline men to mercy, by the Spirit of regeneration, so that they should be changed from wolves to lambs; but sometimes by His secret inspiration He for a short time softens them though they know it not, as we read here of the Egyptians. In the second clause of the verse, where it is said, “Moreover the man Moses,” etc., an inferior and subordinate reason is given, which availed both to change the Egyptians as well as to encourage the Israelites, so that both of them reverently deferred to his words; for although this whole matter was governed by the power of God alone, still He did not act simply by Himself, but having chosen Moses as His minister, He assigned “Il luy a laisse ce qui estoit de sa charge et vocation;” he left to him what pertained to his charge and calling. — Fr. a certain charge to him. Hence the veneration which made the Egyptians as well as the Israelites obedient to him, that his labor might not be in vain. He only speaks, indeed, of the Egyptian nation, (for after having spoken of “the land” first, he adds two divisions, “Pharaoh’s servants,” i.e., the nobles and courtiers, and then “the common people,” for so in this place I understand the word “people;”) but we shall soon see that the miracles had had a good effect upon the Israelites also, that they should more readily believe and obey. But; this passage teaches us that God’s servants are often prized and honored, where yet faith in their doctrine is not possessed, for although the Egyptians reverence and highly esteem Moses, they do not therefore incline to seek “A craindre Dieu d’une droite affection.” — Fr. after piety. And thus the wicked often fear God Himself, when influenced by particular circumstances, and yet do not devote themselves to His service.

4. And Moses said, Thus saith the Lord. I lately said that Moses did not go from Pharaoh’s presence until he had delivered the message of his final destruction. This denunciation is, therefore, connected with the foregoing passage. Whence it appears how courageously Moses sustained the menaces of the tyrant, whilst he willingly encounters him, and boasts that he shall be his conqueror, though he be not in his presence, by the death of his first-born son in the coming night. Nor is it to be doubted that Pharaoh was confounded with terror, since, although so cruelly repulsed, he dismissed the Prophet in safety. Assuredly, since so unreserved a threatening must; have inflicted a very bitter pang, so it would have aroused the cruelty of the raging tyrant, unless the same God who had endued His servant with admirable firmness, had also controlled the impetuosity of the savage beast. Why God, in inflicting punishment on the children, postponed till another time that of the fathers, whose sin was greater; why, in wreaking vengeance on the beasts, He spared men, it is not our province curiously to inquire, because “Ce seroit un orgueil trop enorme;” it would be too enormous an impertinence. — Fr. it is sinful to prescribe to God, whose incomprehensible wisdom surmounts all human understanding, what should be the rule or measure of His judgments. By bringing the children and beasts to punishment, He certainly represented clearly to the wicked despisers of His power, what they had deserved. The first-born of Pharaoh, who would have been heir of the kingdom, is placed in the first rank of victims; afterwards the whole body of humbler people is mentioned, for the maid-servants, who turned their revolving mills, occupied a very low and despised condition, as appears not only from the ancient poets, but from the testimony of Scripture itself. (1 Samuel 8:16.) If any one chooses to observe the analogy between this plague and the unjust tyranny by which the Egyptians had afflicted Israel, God’s first-born son, I make no objection. God again puts a difference between the Egyptians and his own people, when he declares that, in the midst of the great cry, the latter shall be quiet and tranquil. For this is the meaning of the figure, “A dog shall not move his tongue,” because dogs are wont to bark at the very least noise in the night. Moreover, although such a separation between the faithful and unbelievers does not always appear, but rather do similar punishments generally involve them both together, yet in the final issue God divides them very widely one from the other. Wherefore we can never lose this felicity, that we know that all afflictions conspire unto the salvation of us, whom he has once embraced with His loving-kindness.

8. And all these thy servants shall come down. Thus far Moses had reported the words of God; he now begins to speak in his own person, and announces that, by Pharaoh’s command, messengers would come from his court, who would voluntarily and humbly crave for what he had refused respecting the dismissal of the Israelites. The great asperity of these words inflicted no slight; wound on the tyrant’s mind, for it was the same as if he had said — Thus far I have entreated you to allow God’s people to depart; now, whether you will or not, I will freely go, and not even without the request of yourself and your followers. What he then relates, that he went out “in the heat of anger,” Margin, A. V. or “in a great anger,” shows us that the servants of God, even when they truly and faithfully perform their duty, are so disturbed with indignation against sin, that they are by no means restrained from being affected with anger. Nor is there any question that Moses was thus excited to wrath by the impulse of the Spirit. Yet, since we are naturally too prone to impetuous passions, we must diligently beware lest our indignation exceed due bounds. The Spirit awakened in the heart of Moses this zeal, which here is mentioned, but he at the same time moderated it, so that it should contain no admixture of unregulated passion. But since it may, and often does happen that the faithful, when influenced by pious zeal, still do not sufficiently restrain themselves, nor keep themselves within due bounds, the spirit of gentleness and propriety must be asked of God, which may prevent all excesses. Yet the anger of Moses is a proof to us that God would not have us lazily and coldly perform the duties which He entrusts to us; and, therefore, that nothing is more preposterous than for certain cynics, whilst they jokingly and ridiculously philosophize concerning the doctrines of religion, and sting God’s servants with their laughing and wanton witticisms, to deride their vehemence, which is rather worthy of the highest praise.

9. And the Lord said unto Moses. This seems to be a representation of the reason why Moses was so angry; viz., because he had been forewarned that he had to do with a lost and desperate man. When, therefore, after so many contests, he sees the dominion of God despised by the audacity and madness of the tyrant, deeper indignation bursts from him in their last struggle; especially because he sees before his eyes that detestable prodigy, viz., an earthen vessel so bold as to provoke God with indomitable obstinacy. But God had foretold to Moses (as we have already seen) the end of this his exceeding stubbornness, lest, having so often suffered repulse, he should faint at length. Otherwise, there might have crept in no trifling temptation, as to how it could please God to contend in vain with a mortal man. And it was absurd that the hardness of a human heart could not be either subdued, or corrected, or broken by the divine power. God, therefore, asserts that He was thus designing His own glory, which he desired to manifest by various miracles; and on this account he adds again in the next verse, that Pharaoh’s heart was again hardened by God Himself; whereby he signifies, that the tyrant thus pertinaciously resisted, not without the knowledge and will of God, in order that the deliverance might be more wonderful.

EXODUS 12

Exodus 12:21-28

21. Then Moses called for all the elders of Israel, and said unto them, Draw out, and take you a lamb, according to your families, and kill the passover.

21. Vocavit ergo Moses omnes seniores Israel, et dixit ad eos, Extrahite et tollite vobis pecudem pro familiis vestris, et macate Pesah.

22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side-posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

22. Accipietis quoque fasciculum hyssopi, et intingetis in sanguine qui erit in pelvi, et projicietis in superliminare et in utrunque postem de sanguine qui erit in vase. Vos autem non egrediemini quisque ex hostio domus suae usque mane.

23. For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side-posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.

23. Et transibit Jehova ad percutiendam AEgyptum: ubi autem viderit sanguinem in superliminari et in duobus postibus, tunc transiliet Jehova januam illam, neque permittet vastatorem ingredi domos vestras ad percutiendum.

24. And ye shall observe this thing for an ordinance to thee and to thy sons for ever.

24. Observabitis sermonem hunc in edictum, tibi et filiis tuis usque in saeculum.

25. And it shall come to pass, when ye be come to the land which the Lord will give you, according as he hath promised, that ye shall keep this service.

25. Et quum ingressi fueritis terram quam dabit Jehova vobis, sicut pollicitus est, tunc observabitis cultum hunc.

26. And it shall come to pass, when your children shall say unto you, What mean ye by this service?

26. Et erit quum dixerint vobis filii vestri, Quis est cultus hic vester?

27. That ye shall say, It is the sacrifice of the Lord’s passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head, and worshipped.

27. Tunc dicetis, Haec est oblatio Pesah Jehovae, qui transivit domos filiorum Israel in AEgypto, quum percuteret AEgyptum, et domos nostras liberavit. Et incurvavit se populus, et adoravit.

28. And the children of Israel went away, and did as the Lord had commanded Moses and Aaron, so did they.

28. Ablerunt itaque et fecerunt filii Israel sicut praeceperat Jehova Mosi et Aharon; sic, inquam, feterunt.

CHAPTER 11

Ex 11:1-10. Death of the First-born Threatened.

1. the Lord said--rather, "had said unto Moses." It may be inferred, therefore, that he had been apprised that the crisis had now arrived, that the next plague would so effectually humble and alarm the mind of Pharaoh, that he would "thrust them out thence altogether"; and thus the word of Moses (Ex 10:29), must be regarded as a prediction.

2-3. Speak now in the ears of the people--These verses, describing the communication which had been made in private to Moses, are inserted here as a parenthesis, and will be considered (Ex 12:35).

4. Thus saith the Lord, About midnight--Here is recorded the announcement of the last plague made in the most solemn manner to the king, on whose hardened heart all his painful experience had hitherto produced no softening, at least no permanently good effect.

will I go out into the midst of Egypt--language used after the manner of men.

5. And all the first-born in the land ... shall die--The time, the suddenness, the dreadful severity of this coming calamity, and the peculiar description of victims, among both men and beasts, on whom it was to fall, would all contribute to aggravate its character.

the maid-servant that is behind the mill--The grinding of the meal for daily use in every household is commonly done by female slaves and is considered the lowest employment. Two portable millstones are used for the purpose, of which the uppermost is turned by a small wooden handle, and during the operation the maid sits behind the mill.

6. shall be a great cry throughout all the land--In the case of a death, people in the East set up loud wailings, and imagination may conceive what "a great cry" would be raised when death would invade every family in the kingdom.

7. against any of the children of Israel shall not a dog move his tongue--No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passers-by at night. What an emphatic significance does the knowledge of this circumstance give to this fact in the sacred record, that on the awful night that was coming, when the air should be rent with the piercing shrieks of mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel!

8. all these thy servants shall ... bow down themselves unto me--This would be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative.

went out ... in a great anger--Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the bosom of Moses, not at the ill reception given to himself, but the dishonor done to God (Mt 19:8; Ep 4:26).

The Lord said unto Moses - Calmet contends that this should be read in the preterpluperfect tense, for the Lord Had said to Moses, as the fourth, fifth, sixth, seventh, and eighth verses appear to have been spoken when Moses had the interview with Pharaoh mentioned in the preceding chapter; see Clarke's note on Exo 10:29. If therefore this chapter be connected with the preceding, as it should be, and the first three verses not only read in the past tense but also in a parenthesis, the sense will be much more distinct and clear than it now appears.

Let every man borrow - For a proper correction of the strange mistranslation of the word שאל shaal in this verse, see Clarke's note on Exo 3:22.

The man Moses was very great - The miracles which Pharaoh and his servants had already seen him work had doubtless impressed them with a high opinion of his wisdom and power. Had he not appeared in their sight as a very extraordinary person, whom it would have been very dangerous to molest, we may naturally conclude that some violence would long ere this have been offered to his person.

About midnight will I go out - Whether God did this by the ministry of a good or of an evil angel is a matter of little importance, though some commentators have greatly magnified it. Both kinds of angels are under his power and jurisdiction, and he may employ them as he pleases. Such a work of destruction as the slaying of the first-born is supposed to be more proper for a bad than for a good angel. But the works of God's justice are not less holy and pure than the works of his mercy; and the highest archangel may, with the utmost propriety, be employed in either.

The first-born of Pharaoh, etc. - From the heir to the Egyptian throne to the son of the most abject slave, or the principal person in each family. See Clarke's note on Exo 12:29.

The maid-servant that is behind the mill - The meanest slaves were employed in this work. In many parts of the east they still grind all their corn with a kind of portable mill-stones, the upper one of which is turned round by a sort of lever fixed in the rim. A drawing of one of these machines as used in China is now before me, and the person who grinds is represented as pushing the lever before him, and thus running round with the stone. Perhaps something like this is intended by the expression Behind the mill in the text. On this passage Dr. Shaw has the following observation: - "Most families grind their wheat and barley at home, having two portable mill-stones for that purpose, the uppermost of which is turned round by a small handle of wood or iron that is placed in the rim. When this stone is large, or expedition required, a second person is called in to assist; and as it is usual for women alone to be concerned in this employment, who seat themselves over against each other with the mill-stone between them, we may see, not only the propriety of the expression (Exo 11:5) of sitting behind the mill, but the force of another, (Mat 24:41), that two women shall be grinding at the mill; the one shall be taken, and the other left." - Travels, p. 231, 4th edit. These portable mills, under the name of querns, were used among our ancestors in this and the sister kingdoms, and some of them are in use to the present day. Both the instrument and its name our forefathers seem to have borrowed from the continent. They have long existed among the inhabitants of Shetland, Iceland, Norway, Denmark, etc.

There shall be a great cry - Of the dying and for the dead. See more on this subject, Exo 12:30 (note).

Not a dog move his tongue - This passage has been generally understood as a proverbial expression, intimating that the Israelites should not only be free from this death, but that they should depart without any kind of molestation. For though there must be much bustle and comparative confusion in the sudden removal of six hundred thousand persons with their wives, children, goods, cattle, etc., yet this should produce so little alarm that even the dogs should not bark at them, which it would be natural to expect, as the principal stir was to be about midnight.

After giving this general explanation from others, I may be permitted to hazard a conjecture of my own. And,

1. Is it not probable that the allusion is here made to a well-known custom of dogs howling when any mortality is in a village, street, or even house, where such animals are? There are innumerable instances of the faithful house-dog howling when a death happens in a family, as if distressed on the account, feeling for the loss of his benefactor; but their apparent presaging such an event by their cries, as some will have it, may be attributed, not to any prescience, but to the exquisite keenness of their scent. If the words may be understood in this way, then the great cry through the whole land of Egypt may refer to this very circumstance: as dogs were sacred among them, and consequently religiously preserved, they must have existed in great multitudes.

2. We know that one of their principal deities was Osiris, whose son, worshipped under the form of a dog, or a man with a dog's head, was called Anubis latrator, the barking Anubis. May he not be represented as deploring a calamity which he had no power to prevent among his worshippers, nor influence to inflict punishment upon those who set his deity at naught? Hence while there was a great cry, צעקה גדלה tseakah gedolah, throughout all the land of Egypt, because of the mortality in every house, yet among the Israelites there was no death, consequently no dog moved his tongue to howl for their calamity; nor could the object of the Egyptians' worship inflict any similar punishment on the worshippers of Jehovah.

In honor of this dog-god there was a city called Anubis in Egypt, by the Greeks called Cynopolis, the city of the dog, the same that is now called Menich; in this he had a temple, and dogs, which were sacred to him, were here fed with consecrated victuals.

Thus, as in the first plagues their magicians were confounded, so in this last their gods were put to flight. And may not this be referred to in Exo 12:12, when Jehovah says: Against all the gods of Egypt I will execute judgment? Should it be objected, that to consider the passage in this light would be to acknowledge the being and deity of the fictitious Anubis, it may be answered, that in the sacred writings it is not an uncommon thing to see the idol acknowledged in order to show its nullity, and the more forcibly to express contempt for it, for its worshippers, and for its worship. Thus Isaiah represents the Babylonish idols as being endued with sense, bowing down under the judgments of God, utterly unable to help themselves or their worshippers, and being a burden to the beasts that carried them:

Bel boweth down, Nebo stoopeth; their idols were upon the beasts and upon the cattle: your carriages were heavy laden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity; Isa 46:1, Isa 46:2. The case of Elijah and the prophets of Baal should not be forgotten here; this prophet, by seeming to acknowledge the reality of Baal's being, though by a strong irony, poured the most sovereign contempt upon him, his worshippers, and his worship: And Elijah mocked them, and said, Cry aloud; For He Is A God: either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked; 1Kgs 18:27. See the observations at the end of Exodus 12. See Clarke's note at Exo 12:51.

The Lord doth put a difference - See on Exo 8:22 (note). And for the variations between the Hebrew and Samaritan Pentateuch in this place, see at the end of the chapter. See Clarke's note at Exo 11:9.

And all these thy servants shall come - A prediction of what actually took place. See Exo 12:31-33.

Pharaoh shall not hearken unto you - Though shall and will are both reputed signs of the future tense, and by many indiscriminately used, yet they make a most essential difference in composition in a variety of cases. For instance, if we translate לא ישמע lo yishma, Pharaoh Shall not hearken, as in our text, the word shall strongly intimates that it was impossible for Pharaoh to hearken, and that God had placed him under that impossibility: but if we translate as we should do, Pharaoh Will not hearken, it alters the case most essentially, and agrees with the many passages in the preceding chapters, where he is said to have hardened his own heart; as this proves that he, without any impulsive necessity, obstinately refused to attend to what Moses said or threatened; and that God took the advantage of this obstinacy to work another miracle, and thus multiply his wonders in the land.

Pharaoh Will not hearken unto you; and because he would not God hardened his heart - left him to his own obstinacy.

To most critics it is well known that there are in several parts of the Pentateuch considerable differences between the Hebrew and Samaritan copies of this work. In this chapter the variations are of considerable importance, and competent critics have allowed that the Samaritan text, especially in this chapter, is fuller and better connected than that of the Hebrew.

1. It is evident that the eighth verse in the present Hebrew text has no natural connection with the seventh. For in the seventh verse Moses delivers to the Israelites what God had commanded him to say: and in the eighth he appears to continue a direct discourse unto Pharaoh, though it does not appear when this discourse was begun. This is quite contrary to the custom of Moses, Who always particularly notes the commencement of his discourses.

2. It is not likely that the Samaritans have added these portions, as they could have no private interest to serve by so doing; and therefore it is likely that these additions were originally parts of the sacred text, and might have been omitted, because an ancient copyist found the substance of them in other places. It must however be granted, that the principal additions in the Samaritan are repetitions of speeches which exist in the Hebrew text.

3. The principal part of these additions do not appear to have been borrowed from any other quarter. Interpolations in general are easily discerned from the confusion they introduce; but instead of deranging the sense, the additions here made it much more apparent; for should these not be admitted it is evident that something is wanting, without which the connection is incomplete - See Calmet. But the reader is still requested to observe, that the supplementary matter in the Samaritan is collected from other parts of the Hebrew text; and that the principal merit of the Samaritan is, that it preserves the words in a better arrangement.

Dr. Kennicott has entered into this subject at large, and by printing the two texts in parallel columns, the supplementary matter in the Samaritan and the hiatus in the Hebrew text will be at once perceived. It is well known that he preferred the Samaritan to the Hebrew Pentateuch; and his reasons for that preference in this case I shall subjoin. As the work is extremely scarce from which I select them, one class of readers especially will be glad to meet with them in this place. "Within these five chapters. 7, 8, 9, 10, and 11, are seven very great differences between the Hebrew and Samaritan Pentateuchs, relating to the speeches which denounced seven out of the ten judgments upon the Egyptians, viz., waters into blood, frogs, flies, murrain, hail, locusts and destruction of the first-born. The Hebrew text gives the speeches concerning these judgments only once at each; but the Samaritan gives each speech Twice. In the Hebrew we have the speeches concerning the five first as in command from God to Moses, without reading that Moses delivered them; and concerning the two last, as delivered by Moses to Pharaoh, without reading that God had commanded them. Whereas in the Samaritan we find every speech Twice: God commands Moses to go and speak thus or thus before Pharaoh; Moses goes and denounces the judgment; Pharaoh disobeys, and the judgment takes place. All this is perfectly regular, and exactly agreeable to the double speeches of Homer in very ancient times. I have not the least doubt that the Hebrew text now wants many words in each of the seven following places: Exodus 7, between Exo 7:18 and Exo 7:19; end of Exodus 7; Exodus 8, between 19 and 20;; Exodus 10, between 2 and 3; Exo 11:1-10, at Exo 11:3 and Exo 11:4. The reader will permit me to refer him (for all the words thus omitted) to my own edition of the Hebrew Bible, (Oxford 1780, 2 vols. fol)., where the whole differences are most clearly described. As this is a matter of very extensive consequence, I cannot but observe here, that the present Hebrew text of Exo 11:1-10 did formerly, and does still appear to me to furnish a demonstration against itself, in proof of the double speech being formerly recorded there, as it is now in the Samaritan. And some very learned men have confessed the impossibility of explaining this chapter without the assistance of the Samaritan Pentateuch. I shall now give this important chapter as I presume it stood originally, distinguishing by italics all such words as are added to or differ from our present translation. And before this chapter must be placed the two last verses of the chapter preceding, Exo 10:28-29 : And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast well spoken, I will see thy face again no more.

Let every man ask (not borrow!) of his neighbour jewels - This was the last day of their servitude, when they were to go away, and their masters, who had abused them in their work, would now have defrauded them of their wages, and have sent them away empty, and the poor Israelites were so fond of liberty that they themselves would be satisfied with that, without pay: but he that executeth righteousness and judgment for the oppressed, provided that the labourers should not lose their hire. God ordered them to demand it now at their departure, in jewels of silver, and jewels of gold; to prepare for which, God had now made the Egyptians as willing to part with them upon any terms, as before the Egyptians had made them willing to go upon any terms.

The death of the first - born had been threatened, Exo 4:23, but is last executed, and less judgments tried, which, if they had done the work, would have prevented this. See how slow God is to wrath, and how willing to be met in the way of his judgments, and to have his anger turned away! That sitteth upon his throne - That is to set. The maid - servant behind the mill - The poor captive slave, employed in the hardest labour.

All these thy servants - Thy courtiers and great officers: The people that follow thee - That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the first - born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions were fulfilled. But it had not that effect; his proud heart would not yield, no not to save all the first - born of his kingdom. Moses hereupon was provoked to a holy indignation, being grieved, as our Saviour afterwards, for the hardness of his heart, Mark 3:5.

1 AND the LORD said unto Moses , Yet will I bring one plague more upon Pharaoh, and upon Egypt, afterwards he will let you go hence, when he shall let you go, he shall surely thrust you out hence altogether .

Either 1. Whilest Moses was not yet gone out of Pharaohs presence: So God might suggest this to his mind, as he did other things to Michaiah, when he was before Ahab and Iehosaphat, 1 King. 22. or rather 2. before his last coming to Pharaoh, and the words may be rendred thus, Now the Lord had said unto Moses. And this is here added, as the reason why Moses spake so boldly to Pharaoh, because God had assured him of a good issue.

Men and women and children and cattel, and all that they had, which he would never do before.

Marginal references: chap. 12▪ 31, 33, 39.

2 Speak now in the ears of the people, and let every man borrow of his neighbour , and every woman of her neighbour, jewels of silver, and jewels of gold.

The Israelites who at first lived distinctly by themselves when they were greatly multiplyed, and Pharaoh began to cast a jealous eye upon them and to take cruel counsels against them, were more mixed with the Egyptians, as appears from chap. 12. 12, 13. and many other places, either by their own choice, that they might receive protection and sustenance from them; or rather by Pharaohs design, who planted many of his own people among them, to watch and chastise them, Exod. 1. 11. and, it may be, removed some of them from Goshen to the parts adjoyning to it which were inhabited by his people.

Or, vessels, as the Hebrew word properly signifies; for they might more plausibly ask, and the Egyptians would with less suspition lend them vessels, which might be proper and useful both for their sacrifices and feasts, than Jewels for which they had no present need or use.

Marginal references: chap. 3. 22. and 12. 35.

3 And the LORD gave the people favour in the sight of the Egyptians; Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaohs servants, and in the sight of the people .

Therefore they complyed with their request not onely out of love to the people, but out of fear of Moses, lest he should punish them severely in case of refusal.

Marginal references: Eccl. 45. 1.

4 And Moses said , Thus saith the LORD, About Midnight will I go out into the midst of Egypt.

To Pharaoh, before his departure, as appears by comparing ver. 8. with chap. 10. 29. And therefore the three first verses of this chapter come in by way of parenthesis, and now he returns to the story, and sets down the last words which Moses spake to Pharaoh for a final parting.

God is said to go out or go forth, or come down, &c. by way of condescension to the custom and capacity of men, when he doth any eminent act of power either in way of Justice or mercy.

5 And all the first-born of the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne , even unto the first-born of the maid-servant that is behind the mill , and all the first-born of beasts.

Either now actually, ruling with his father, as Solomon did even whilest David lived, 1 King. 1. 34. or more probably, he that is to sit, the present time for the future, he whose right this is by the custom of Egypt, and by the law of Nations.

The poor captive slave that was in the prison, as it is, chap. 12. 29. and there did grind at the Mill. In those times and places they had diverse Mills, which were not turned about by wind or water, as ours are, but by the hands of their servants, who for that purpose stood behind the mill and so with hard labour turned it about. See Iudg. 16. 21. Isa. 47. 1, 2. Lam. 5. 13.

7 But against any of the children of Israel shall not a dog move his tongue , against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.

In stead of those loud cries of the Egyptian families, there shall be so great a tranquillity among the Israelites, that even the dogs, which are sensible of and awaked and provoked by the least noise, shall not be stirred up by them.

Marginal references: chap. 8. 22.

8 And all these thy servants shall come down unto me , and bowe down themselves unto me, saying, Get thee out, and all the people that follow thee ; and after that I will go out: and he went out from Pharaoh in a great anger .

Thy Courtiers and great Officers, who now are so insolent and obstinate.

Both by their own inclination and necessity, and in thy name and by thy command.

That are under thy conduct and command, as this or the like expression is used Iud[illegible: 1+ letters]. 4. 1[illegible: 1+ letters]. 1 King. 20. 1[illegible: 1+ letters]. 2 King. 3. 9. Isa. 41. 2.

Not so much for the affront offered to himself, as for his incurable rebellion against God. Compare Mark 3. 5.

Marginal references: ch. 12. 31, 33.; Heb. that is at thy feet.; Heb. heat of anger.

Exo 11:1

Proclamation of the Tenth Plague; or the Decisive Blow. - Exo 11:1-3. The announcement made by Jehovah to Moses, which is recorded here, occurred before the last interview between Moses and Pharaoh (Exo 10:24-29); but it is introduced by the historian in this place, as serving to explain the confidence with which Moses answered Pharaoh (Exo 10:29). This is evident from Exo 11:4-8, where Moses is said to have foretold to the king, before leaving his presence, the last plague and all its consequences. ויּאמר therefore, in Exo 11:1, is to be taken in a pluperfect sense: “had said;” and may be grammatically accounted for from the old Semitic style of historical writing referred to in the commentary on Gen 2:18-22, as Gen 2:1 and Gen 2:2 contain the foundation for the announcement in Gen 2:4-8. So far as the facts are concerned, Gen 2:1-3 point back to Exo 3:19-22. One stroke more (נגע) would Jehovah bring upon Pharaoh and Egypt, and then the king would let the Israelites go, or rather drive them out. כּלה כּשׁלּחו, “when he lets you go altogether (כּלה adverbial as in Gen 18:21), he will even drive you away.”

Exo 11:2-3

In this way Jehovah would overcome the resistance of Pharaoh; and even more than that, for Moses was to tell the people to ask the Egyptians for articles of silver and gold, for Jehovah would make them willing to give. The renown acquired by Moses through his miracles in Egypt would also contribute to this. (For the discussion of this subject, see Exo 3:21-22.) The communication of these instructions to the people is not expressly mentioned; but it is referred to in Exo 12:35-36, as having taken place.

Exo 11:4-8

Moses’ address to Pharaoh forms the continuation of his brief answer in Exo 10:29. At midnight Jehovah would go out through the midst of Egypt. This midnight could not be “the one following the day on which Moses was summoned to Pharaoh after the darkness,” as Baumgarten supposes; for it was not till after this conversation with the king that Moses received the divine directions as to the Passover, and they must have been communicated to the people at least four days before the feast of the Passover and their departure from Egypt (Exo 12:3). What midnight is meant, cannot be determined. So much is certain, however, that the last decisive blow did not take place in the night following the cessation of the ninth plague; but the institution of the Passover, the directions of Moses to the people respecting the things which they were to ask for from the Egyptians, and the preparations for the feast of the Passover and the Exodus, all came between. The “going out” of Jehovah from His heavenly seat denotes His direct interposition in, and judicial action upon, the world of men. The last blow upon Pharaoh was to be carried out by Jehovah Himself, whereas the other plagues had been brought by Moses and Aaron. מצרים בּתוך “in (through) the midst of Egypt:” the judgment of God would pass from the centre of the kingdom, the king’s throne, over the whole land. “Every first-born shall die, from the first-born of Pharaoh, that sitteth upon his throne, even unto the first-born of the maid that is behind the mill,” i.e., the meanest slave (cf. Exo 12:29, where the captive in the dungeon is substituted for the maid, prisoners being often employed in this hard labour, Jdg 16:21; Isa 47:2), “and all the first-born of cattle.” This stroke was to fall upon both man and beast as a punishment for Pharaoh’s conduct in detaining the Israelites and their cattle; but only upon the first-born, for God did not wish to destroy the Egyptians and their cattle altogether, but simply to show them that He had the power to do this. The first-born represented the whole race, of which it was the strength and bloom (Gen 49:3). But against the whole of the people of Israel “not a dog shall point its tongue” (Exo 11:7). The dog points its tongue to growl and bite. The thought expressed in this proverb, which occurs again in Jos 10:21 and Judith 11:19, was that Israel would not suffer the slightest injury, either in the case of “man or beast.” By this complete preservation, whilst Egypt was given up to death, Israel would discover that Jehovah had completed the separation between them and the Egyptians. The effect of this stroke upon the Egyptians would be “a great cry,” having no parallel before or after (cf. Exo 10:14); and the consequence of this cry would be, that the servants of Pharaoh would come to Moses and entreat them to go out with all the people. “At thy feet,” i.e., in thy train (vid., Deu 11:6; Jdg 8:5). With this announcement Moses departed from Pharaoh in great wrath. Moses’ wrath was occasioned by the king’s threat (Exo 10:28), and pointed to the wrath of Jehovah, which Pharaoh would soon experience. As the more than human patience which Moses had displayed towards Pharaoh manifested to him the long-suffering and patience of his God, in whose name and by whose authority he acted, so the wrath of the departing servant of God was to show to the hardened king, that the time of grace was at an end, and the wrath of God was about to burst upon him.

In Exo 11:9 and Exo 11:10 the account of Moses’ negotiations with Pharaoh, which commenced at Exo 7:8, is brought to a close. What God predicted to His messengers immediately before sending them to Pharaoh (Exo 7:3), and to Moses before his call (Exo 4:21), had now come to pass. And this was the pledge that the still further announcement of Jehovah in Exo 7:4 and Exo 4:23, which had already been made known to the hardened king (Exo 11:4.), would be carried out. As these verses have a terminal character, the vav consecutive in ויּאמר denotes the order of thought and not of time, and the two verses are to be rendered thus: “As Jehovah had said to Moses, Pharaoh will not hearken unto you, that My wonders may be multiplied in the land of Egypt, Moses and Aaron did all these wonders before Pharaoh; and Jehovah hardened Pharaoh’s heart, so that he did not let the children of Israel go out of his land.”

The Plagues of Egypt. (b. c. 1491.)

1 And the Lord said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether. 2 Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. 3 And the Lord gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

Here is, I. The high favour Moses and Israel were in with God. 1. Moses was a favourite of Heaven, for God will not hide from him the thing he will do. God not only makes him his messenger to deliver his errands, but communicates to him his purpose (as the man of his counsel) that he would bring one plague more, and but one, upon Pharaoh, by which he would complete the deliverance of Israel, v. 1. Moses longed to see an end of this dreadful work, to see Egypt no more plagued and Israel no more oppressed: "Well," says God, "now it is near an end; the warfare shall shortly be accomplished, the point gained; Pharaoh shall be forced to own himself conquered, and to give up the cause." After all the rest of the plagues, God says, I will bring one more. Thus, after all the judgments executed upon sinners in this world, still there is one more reserved to be brought on them in the other world, which will completely humble those whom nothing else would humble. 2. The Israelites were favourites of Heaven; for God himself espouses their injured cause, and takes care to see them paid for all their pains in serving the Egyptians. This was the last day of their servitude; they were about to go away, and their masters, who had abused them in their work, would not have defrauded them of their wages, and have sent them away empty; while the poor Israelites were so fond of liberty that they would be satisfied with that, without pay, and would rejoice to get that upon any terms: but he that executeth righteousness and judgment for the oppressed provided that the labourers should not lose their hire, and ordered them to demand it now at their departure (v. 2), in jewels of silver and jewels of gold, to prepare for which God, by the plagues, had now made the Egyptians as willing to part with them upon any terms as, before, the Egyptians, by their severities, had made them willing to go upon any terms. Though the patient Israelites were content to lose their wages, yet God would not let them go without them. Note, One way or other, God will give redress to the injured, who in a humble silence commit their cause to him; and he will see to it that none be losers at last by their patient suffering any more than by their services.

II. The high favour Moses and Israel were in with the Egyptians, v. 3. 1. Even the people that has been hated and despised now came to be respected; the wonders wrought on their behalf put an honour upon them and made them considerable. How great do they become for whom God thus fights! Thus the Lord gave them favour in the sight of the Egyptians, by making it appear how much he favoured them: he also changed the spirit of the Egyptians towards them, and made them to be pitied of their oppressors, Ps. cvi. 46. 2. The man Moses was very great. How could it be otherwise when they saw what power he was clothed with, and what wonders were wrought by his hand? Thus the apostles, though otherwise despicable men, came to be magnified, Acts v. 13. Those that honour God he will honour; and with respect to those that approve themselves faithful to him, how meanly soever they may pass through this world, there is a day coming when they will look great, very great, in the eyes of all the world, even theirs who now look upon them with the utmost contempt. Observe, Though Pharaoh hated Moses, there were those of Pharaoh's servants that respected him. Thus in Caesar's household, even Nero's, there were some that had an esteem for blessed Paul, Phil. i. 13.

4 And Moses said, Thus saith the Lord , About midnight will I go out into the midst of Egypt: 5 And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. 6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. 7 But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the Egyptians and Israel. 8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. 9 And the Lord said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. 10 And Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted. This was the death of all the first-born in Egypt at once, which had been first threatened (ch. iv. 23, I will slay thy son, thy first-born), but is last executed; less judgments were tried, which, if they had done the work would have prevented this. See how slow God is to wrath, and how willing to be met with in the way of his judgments, and to have his anger turned away, and particularly how precious the lives of men are in his eyes: if the death of their cattle had humbled and reformed them, their children would have been spared; but, if men will not improve the gradual advances of divine judgments, they must thank themselves if they find, in the issue, that the worst was reserved for the last. 1. The plague itself is here particularly foretold, v. 4-6. The time is fixed—about midnight, the very next midnight, the dead time of the night; when they were all asleep, all their first-born should sleep the sleep of death, not silently and insensibly, so as not to be discovered till morning, but so as to rouse the families at midnight to stand by and see them die. The extent of this plague is described, v. 5. The prince that was to succeed in the throne was not too high to be reached by it, nor were the slaves at the mill too low to be taken notice of. Moses and Aaron were not ordered to summon this plague; no I will go out, saith the Lord, v. 4. It is a fearful thing to fall into the hands of the living God; what is hell but this? 2. The special protection which the children of Israel should be under, and the manifest difference that should be put between them and the Egyptians. While angels drew their swords against the Egyptians, there should not so much as a dog bark at any of the children of Israel, v. 7. An earnest was hereby given of the difference which shall be put in the great day between God's people and his enemies: did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them such an indifferent thing as they make it, nor would they act in it with so much indifference as they do. 3. The humble submission which Pharaoh's servants should make to Moses, and how submissively they should request him to go (v. 8): They shall come down, and bow themselves. Note, The proud enemies of God and his Israel shall be made to fall under at last (Rev. iii. 9), and shall be found liars to them, Deut. xxxiii. 29. When Moses had thus delivered his message, it is said, He went out from Pharaoh in a great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the firstborn would have induced Pharaoh to comply, especially as Pharaoh had complied so far already, and had seen how exactly all Moses's predictions hitherto were fulfilled. But it had not that effect; his proud heart would not yield, no, not to save all the firstborn of his kingdom: no marvel that men are not deterred from vicious courses by the prospects given them of eternal misery in the other world, when the imminent peril they run of the loss of all that is dear to them in this world will not frighten them. Moses, hereupon, was provoked to a holy indignation, being grieved (as our Saviour afterwards) for the hardness of his heart, Mark iii. 5. Note, It is a great vexation to the spirits of good ministers to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it. Thus Ezekiel went in the bitterness of his spirit (Ezek. iii. 14), because God had told him that the house of Israel would not hearken to him, v. 7. To be angry at nothing but sin is the way not to sin in anger. Moses, having thus adverted to the disturbance which Pharaoh's obstinacy gave him, (1.) Reflects upon the previous notice God had given him of this (v. 9): The Lord said unto Moses, Pharaoh shall not hearken to you. The scripture has foretold the incredulity of those who should hear the gospel, that it might not be a surprise nor stumbling-block to us, John xii. 37, 38; Rom. x. 16. Let us think never the worse of the gospel of Christ for the slights men generally put upon it, for we were told before what cold entertainment it would meet with. (2.) He recapitulates all he had said before to this purport (v. 10), that Moses did all these wonders, as they are here related, before Pharaoh (he himself was an eye-witness of them), and yet he could not prevail, which was a certain sign that God himself had, in a way of righteous judgment, hardened his heart. Thus the Jews' rejection of the gospel of Christ was so gross an absurdity that it might easily be inferred from it that God had given them the spirit of slumber, Rom. xi. 8.

CHAP. XI.

ANd Iehovah said unto Moses; Yet one plague will I bring upon Pharaoh, and upon Egypt; afterwards hee will send you away from hence: when hee shall send you away, he shall thrusting thrust you out from hence altogether. Speake now in the eares of the people; & let every man aske of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. And Iehovah gave the people grace in the eyes of the Egyptians: also the man Moses was very great in the land of Egypt, in the eyes of Pharaohs servants, and in the eyes of the people. And Moses said, thus saith Iehovah, About midnight will I goe out into the midst of Egypt. And every first-borne in the land of Egypt shall die, from the first-borne of Pharaoh that sitteth upon his throne, even to the first-borne of the bond-woman, that is behinde the mill; and every first borne of beasts. And there shall bee a great crie in all the land of Egypt, such as there hath beene none like it, nor shall bee like it any more. But against any of the sons of Israel shall not a dogge move his tongue, against man or beast, that ye may know how Iehovah maruellously severeth between the Egyptians and Israel. And all these thy servants shall come downe unto mee, and bow downe themselves unto me, saying, Goe out thou, and all the people that is at thy feet; and after that, I will goe out: and hee went out from Pharaoh, in heat of anger. And Iehovah said unto Moses; Pharaoh shall not hearken unto you, that my wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh: and Iehovah made strong the heart of Pharaoh, and he sent not away the sonnes of Israel out of his land.

Annotations. SAid] or, had said, before he went last unto Pharaoh, being called, Exod. 10. 24. therefore ere he departeth out of his presence, hee denounceth this last plague, as appeareth by the 8. verse following▪ thrusting thrust] that is, earnestly and hastily thrust, as came to passe, Exod. 12. 31. 33. The Greeke translateth, with all rejection he shall reject (or cast you out;) and as the Chaldee saith, with full rejection. Vers. 2. in the eares] The Greeke addeth, privily. the people] the Israelites. his neighbour] an Egyptian: this was signified at the first Exod. 3. 22. jewels, or, vessels, instruments, of all sorts. These they borrowed, but never restored; Gods extraordinary commandement was their warrant, as it was unto Abraham for the killing of his sonne, Gen. 22. and it was a recompence of their labours, wherewith they had served the Egyptians. Vers. 3. grace] that is, favour, Hebr. the grace of the people; which the Greeke translateth, grace to his people: see the notes on Exod. 3. 21. and Gen. 39. 21. Verse. 4. said] to Pharaoh, before he went out of his presence, verse 8. and Exod. 10. 29. I goe out] the Chaldee saith, I will be revealed: this God did by his Angell that destroyed them, Exod. 12. 23. And this going out, as the like phrase of passing through, in Exod. 12. 12. is meant for evill unto Egypt: unto which the Scriptures elsewhere have reference, as in Amos 5. 17. I will passe through thee, saith the Lord. Vers. 5. on his throne] that is, which shall reigne after him: the Chaldee explaineth it, which shall sit upon the throne of his kingdome. And the holy text so explaineth it selfe, as his throne, 1 Chron. 17. 12. is the throne of his kingdome, 2 Sam. 7. 13. and to sit on the throne, is to reigne in stead of another, 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne, 1 King. 9. 5. is expounded to be a ruler, 2 Chron. 7. 18. behinde the mill] or, after the mill stones; that is, in prison grinding at the mill, as is explained in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde, or after it, for thrusting it before them, as they wrought. Vers. 7. move] that is, they shall not have the least let or disturbance. See the like in Ios. 10. 21. The dog signifieth the wicked, Psal. 22. 17. 21. that such should not move their tongue, is according to that saying, Iniquitie shall stop her mouth, Iob 5. 16. Psal. 1[illegible: 1 letter]7. 42. severeth] Greeke, glorifieth: see Exodus 8. 22. V. 8. servants] the Counsellors, Nobles, Courtiers. These compelled by the plague, should bow down to Moses: so greatly would God honour his servant. So God promiseth his Church, that Kings and Queenes should bow downe thereto, with their face towards the earth, &c. Esay. 49. 23. at thy feete,] following thee: the Greeke translateth it, whom thou leadest: the Chaldee, with thee, heat,] or, inflammation of anger. Though Moses was a very meeke man, above all the men that were upon the earth, Numb. 12. 3. yet now in the Lords cause, with whom Pharaoh had so often mocked, hee is very wroth, and so the king and hee doe part, angry each with other, as Exod. 10. 28. And such is the end of the ministery of Moses law, unto all hard hearted sinners, Rom. 2. 5. and 4. 15. Vnto this we may apply that saying of Paul; By faith Moses for sooke Egypt, not fearing the wrath of the king: for he indured, as seeing him who is invisible, Heb. 11. 27. Vers. 10. made strong] that is, as the Greeke expoundeth it, hardned. Herein the unsearchablenesse of Gods judgements is to be considered; for as those whom he loveth, he loveth unto the end, Ioh. 13. 1. and putteth his feare in their hearts, that they shall not depart from him, Ierem. 32. 40. so the wicked (whom his soule hateth, Psal. 11. 5.) he hardneth their heart from his feare, Esay. 63. 17.) that though hee doe many miracles before them, yet they beleeve not; neither can they beleeve, because hee hath blinded their eyes, and hardned their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and he should heale them, Ioh. 12. 37. 39. 40. So after their hardnesse and impenitent heart; they treasure up unto themselves wrath against the day of wrath, Rom. 2. 5. and God willing to shew wrath, & to make his power knowne, endureth with much long-suffering the vessels of wrath, fitted to destruction, Rom. 9. 22. Of which Pharaoh is a most memorable example, appointed of God for this, that hee might shew his power in him, and that Gods name might bee declared throughout all the earth, Exodus 9. 16. Romanes 9. 17.