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Exodus 9:1-35 King James Version with Strong's Concordance (STRONG)

1 Then the LORD H3068 said H559 unto Moses, H4872 Go H935 in unto Pharaoh, H6547 and tell H1696 him, Thus saith H559 the LORD H3068 God H430 of the Hebrews, H5680 Let my people H5971 go, H7971 that they may serve H5647 me.

2 For if thou refuse H3986 to let them go, H7971 and wilt hold H2388 them still,

3 Behold, the hand H3027 of the LORD H3068 is H1961 upon thy cattle H4735 which is in the field, H7704 upon the horses, H5483 upon the asses, H2543 upon the camels, H1581 upon the oxen, H1241 and upon the sheep: H6629 there shall be a very H3966 grievous H3515 murrain. H1698

4 And the LORD H3068 shall sever H6395 between the cattle H4735 of Israel H3478 and the cattle H4735 of Egypt: H4714 and there shall nothing H1697 die H4191 of all that is the children's H1121 of Israel. H3478

5 And the LORD H3068 appointed H7760 a set time, H4150 saying, H559 To morrow H4279 the LORD H3068 shall do H6213 this thing H1697 in the land. H776

6 And the LORD H3068 did H6213 that thing H1697 on the morrow, H4283 and all the cattle H4735 of Egypt H4714 died: H4191 but of the cattle H4735 of the children H1121 of Israel H3478 died H4191 not one. H259

7 And Pharaoh H6547 sent, H7971 and, behold, there was not one H259 of the cattle H4735 of the Israelites H3478 dead. H4191 And the heart H3820 of Pharaoh H6547 was hardened, H3513 and he did not let the people H5971 go. H7971

8 And the LORD H3068 said H559 unto Moses H4872 and unto Aaron, H175 Take H3947 to you handfuls H2651 H4393 of ashes H6368 of the furnace, H3536 and let Moses H4872 sprinkle H2236 it toward the heaven H8064 in the sight H5869 of Pharaoh. H6547

9 And it shall become small dust H80 in all the land H776 of Egypt, H4714 and shall be a boil H7822 breaking forth H6524 with blains H76 upon man, H120 and upon beast, H929 throughout all the land H776 of Egypt. H4714

10 And they took H3947 ashes H6368 of the furnace, H3536 and stood H5975 before H6440 Pharaoh; H6547 and Moses H4872 sprinkled H2236 it up toward heaven; H8064 and it became a boil H7822 breaking forth H6524 with blains H76 upon man, H120 and upon beast. H929

11 And the magicians H2748 could H3201 not stand H5975 before H6440 Moses H4872 because H6440 of the boils; H7822 for the boil H7822 was upon the magicians, H2748 and upon all the Egyptians. H4714

12 And the LORD H3068 hardened H2388 the heart H3820 of Pharaoh, H6547 and he hearkened H8085 not unto them; as the LORD H3068 had spoken H1696 unto Moses. H4872

13 And the LORD H3068 said H559 unto Moses, H4872 Rise up early H7925 in the morning, H1242 and stand H3320 before H6440 Pharaoh, H6547 and say H559 unto him, Thus saith H559 the LORD H3068 God H430 of the Hebrews, H5680 Let my people H5971 go, H7971 that they may serve H5647 me.

14 For I will at this time H6471 send H7971 all my plagues H4046 upon thine heart, H3820 and upon thy servants, H5650 and upon thy people; H5971 that thou mayest know H3045 that there is none like me in all the earth. H776

15 For now I will stretch out H7971 my hand, H3027 that I may smite H5221 thee and thy people H5971 with pestilence; H1698 and thou shalt be cut off H3582 from the earth. H776

16 And in very H199 deed H5668 for this cause have I raised thee up, H5975 for to shew H7200 in thee my power; H3581 and that my name H8034 may be declared H5608 throughout all the earth. H776

17 As yet exaltest H5549 thou thyself against my people, H5971 that thou wilt not let them go? H7971

18 Behold, to morrow H4279 about this time H6256 I will cause it to rain H4305 a very H3966 grievous H3515 hail, H1259 such as hath not been H3644 in Egypt H4714 since H4480 the foundation H3117 H3245 thereof even until now.

19 Send H7971 therefore now, and gather H5756 thy cattle, H4735 and all that thou hast in the field; H7704 for upon every man H120 and beast H929 which shall be found H4672 in the field, H7704 and shall not be brought H622 home, H1004 the hail H1259 shall come down H3381 upon them, and they shall die. H4191

20 He that feared H3373 the word H1697 of the LORD H3068 among the servants H5650 of Pharaoh H6547 made his servants H5650 and his cattle H4735 flee H5127 into the houses: H1004

21 And he that regarded H7760 H3820 not the word H1697 of the LORD H3068 left H5800 his servants H5650 and his cattle H4735 in the field. H7704

22 And the LORD H3068 said H559 unto Moses, H4872 Stretch forth H5186 thine hand H3027 toward heaven, H8064 that there may be hail H1259 in all the land H776 of Egypt, H4714 upon man, H120 and upon beast, H929 and upon every herb H6212 of the field, H7704 throughout the land H776 of Egypt. H4714

23 And Moses H4872 stretched forth H5186 his rod H4294 toward heaven: H8064 and the LORD H3068 sent H5414 thunder H6963 and hail, H1259 and the fire H784 ran along H1980 upon the ground; H776 and the LORD H3068 rained H4305 hail H1259 upon the land H776 of Egypt. H4714

24 So there was hail, H1259 and fire H784 H3947 mingled H8432 with the hail, H1259 very H3966 grievous, H3515 such as there was none H3808 like it in all the land H776 of Egypt H4714 since it became a nation. H1471

25 And the hail H1259 smote H5221 throughout all the land H776 of Egypt H4714 all that was in the field, H7704 both man H120 and beast; H929 and the hail H1259 smote H5221 every herb H6212 of the field, H7704 and brake H7665 every tree H6086 of the field. H7704

26 Only in the land H776 of Goshen, H1657 where the children H1121 of Israel H3478 were, was there no hail. H1259

27 And Pharaoh H6547 sent, H7971 and called H7121 for Moses H4872 and Aaron, H175 and said H559 unto them, I have sinned H2398 this time: H6471 the LORD H3068 is righteous, H6662 and I and my people H5971 are wicked. H7563

28 Intreat H6279 the LORD H3068 (for it is enough) H7227 that there be no more mighty H430 thunderings H6963 and hail; H1259 and I will let you go, H7971 and ye shall stay H5975 no longer. H3254

29 And Moses H4872 said H559 unto him, As soon as I am gone out H3318 of the city, H5892 I will spread abroad H6566 my hands H3709 unto the LORD; H3068 and the thunder H6963 shall cease, H2308 neither shall there be any more hail; H1259 that thou mayest know H3045 how that the earth H776 is the LORD'S. H3068

30 But as for thee and thy servants, H5650 I know H3045 that ye will not yet fear H3372 H6440 the LORD H3068 God. H430

31 And the flax H6594 and the barley H8184 was smitten: H5221 for the barley H8184 was in the ear, H24 and the flax H6594 was bolled. H1392

32 But the wheat H2406 and the rie H3698 were not smitten: H5221 for they H2007 were not grown up. H648

33 And Moses H4872 went out H3318 of the city H5892 from Pharaoh, H6547 and spread abroad H6566 his hands H3709 unto the LORD: H3068 and the thunders H6963 and hail H1259 ceased, H2308 and the rain H4306 was not poured H5413 upon the earth. H776

34 And when Pharaoh H6547 saw H7200 that the rain H4306 and the hail H1259 and the thunders H6963 were ceased, H2308 he sinned H2398 yet more, H3254 and hardened H3513 his heart, H3820 he and his servants. H5650

35 And the heart H3820 of Pharaoh H6547 was hardened, H2388 neither would he let the children H1121 of Israel H3478 go; H7971 as the LORD H3068 had spoken H1696 by H3027 Moses. H4872

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Exodus 9

Commentary on Exodus 9 Matthew Henry Commentary


Chapter 9

In this chapter we have an account of three more of the plagues of Egypt.

  • I. Murrain among the cattle, which was fatal to them (v. 1-7).
  • II. Boils upon man and beast (v. 8-12).
  • III. Hail, with thunder and lightning.
    • 1. Warning is given of this plague (v. 13-21).
    • 2. It is inflicted, to their great terror (v. 22-26).
    • 3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word (v. 27, etc.).

Exd 9:1-7

Here is,

  • I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men.
    • 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, v. 1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go.
    • 2. He describes the plague that should come, if he refused, v. 2, 3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father.
    • 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, v. 4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa. 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Ps. 36:6.
    • 4. To make the warning the more remarkable, the time is fixed (v. 5): To-morrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do to-morrow, but it is not so with God.
  • II. The plague itself inflicted. The cattle died, v. 6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom. 8:20, 22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer. 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa. 19:1.
  • III. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God: Not one of the cattle of the Israelites died, v. 6, 7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Ps. 91:6, 7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.

Exd 9:8-12

Observe here, concerning the plague of boils and blains,

  • I. When they were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies, and touched them to the quick. If less judgments do not do their work, God will send greater. Let us therefore humble ourselves under the mighty hand of God, and go forth to meet him in the way of his judgments, that his anger may be turned away from us.
  • II. The signal by which this plague was summoned was the sprinkling of warm ashes from the furnace, towards heaven (v. 8, 10), which was to signify the heating of the air with such an infection as should produce in the bodies of the Egyptians sore boils, which would be both noisome and painful. Immediately upon the scattering of the ashes, a scalding dew came down out of the air, which blistered wherever it fell. Note, Sometimes God shows men their sin in their punishment; they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task-masters had been to the Israelites.
  • III. The plague itself was very grievous-a common eruption would be so, especially to the nice and delicate, but these eruptions were inflammations, like Job's. This is afterwards called the botch of Egypt (Deu. 28:27), as if it were some new disease, never heard of before, and known ever after by that name, Note, Sores in the body are to be looked upon as the punishments of sin, and to be hearkened to as calls to repentance.
  • IV. The magicians themselves were struck with these boils, v. 11.
    • 1. Thus they were punished,
      • (1.) For helping to harden Pharaoh's heart, as Elymas for seeking to; pervert the right ways of the Lord; God will severely reckon with those that strengthen the hands of the wicked in their wickedness.
      • (2.) For pretending to imitate the former plagues, and making themselves and Pharaoh sport with them. Those that would produce lice shall, against their wills, produce boils. Note, It is ill jesting with God's judgments, and more dangerous than playing with fire. Be you not mockers, lest your bands be made strong.
    • 2. Thus they were shamed in the presence of their admirers. How weak were their enchantments, which could not so much as secure themselves! The devil can give no protection to those that are in confederacy with him.
    • 3. Thus they were driven from the field. Their power was restrained before (ch. 8:18), but they continued to confront Moses, and confirm Pharaoh in his unbelief, till now, at length, they were forced to retreat, and could not stand before Moses, to which the apostle refers (2 Tim. 3:9) when he says that their folly was made manifest unto all men.
  • V. Pharaoh continued obstinate, for now the Lord hardened his heart, v. 12. Before, he had hardened his own heart, and resisted the grace of God; and now God justly gave him up to his own heart's lusts, to a reprobate mind, and strong delusions, permitting Satan to blind and harden him, and ordering every thing, henceforward, so as to make him more and more obstinate. Note, Wilful hardness is commonly punished with judicial hardness. If men shut their eyes against the light, it is just with God to close their eyes. Let us dread this as the sorest judgment a man can be under on this side hell.

Exd 9:13-21

Here is,

  • I. A general declaration of the wrath of God against Pharaoh for his obstinacy. Though God has hardened his heart (v. 12), yet Moses must repeat his applications to him; God suspends his grace and yet demands obedience, to punish him for requiring bricks of the children of Israel when he denied them straw. God would likewise show forth a pattern of long-suffering, and how he waits to be gracious to a rebellious and gainsaying people Six times the demand had been made in vain, yet Moses must make it the seventh time: Let my people go, v. 13. A most dreadful message Moses is here ordered to deliver to him, whether he will hear or whether he will forbear.
    • 1. He must tell him that he is marked for ruin, that he now stands as the butt at which God would shoot all the arrows of his wrath, v. 14, 15. "Now I will send all my plagues.' Now that no place is found for repentance in Pharaoh, nothing can prevent his utter destruction, for that only would have prevented it. Now that God begins to harden his heart, his case is desperate. "I will send my plagues upon thy heart, not only temporal plagues upon thy body, but spiritual plagues upon thy soul.' Note, God can send plagues upon thy soul.' Note, God can send plagues upon the heart, either by making it senseless or by making it hopeless-and these are the worst plagues. Pharaoh must now expect no respite, no cessation of arms, but to be followed with plague upon plague, till he is utterly consumed. Note, When God judges he will overcome; none ever hardened his heart against him and prospered.
    • 2. He must tell him that he is to remain in history a standing monument of the justice and power of God's wrath (v. 16): "For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to show in thee my power.' Providence ordered it so that Moses should have a man of such a fierce and stubborn spirit as he was to deal with; and every thing was so managed in this transaction as to make it a most signal and memorable instance of the power God has to humble and bring down the proudest of his enemies. Every thing concurred to signalize this, that God's name (that is, his incontestable sovereignty, his irresistible power, and his inflexible justice) might be declared throughout all the earth, not only to all places, but through all ages while the earth remains. Note, God sometimes raises up very bad men to honour and power, spares them long, and suffers them to grow insufferably insolent, that he may be so much the more glorified in their destruction at last. See how the neighbouring nations, at that time, improved the ruin of Pharaoh to the glory of God. Jethro said upon it, Now know I that the Lord is greater than all gods, ch. 18:11. The apostle illustrates the doctrine of God's sovereignty with this instance, Rom. 9:17. To justify God in these resolutions, Moses is directed to ask him (v. 17), As yet exaltest thou thyself against my people? Pharaoh was a great king; God's people were poor shepherds at the best, and now poor slaves; and yet Pharaoh shall be ruined if he exalt himself against them, for it is considered as exalting himself against God. This was not the first time that God reproved kings for their sakes, and let them know that he would not suffer his people to be trampled upon and insulted, no, not by the most powerful of them.
  • II. A particular prediction of the plague of hail (v. 18), and a gracious advice to Pharaoh and his people to send for their servants and cattle out of the field, that they might be sheltered from the hail, v. 19. Note, When God's justice threatens ruin his mercy, at the same time, shows us a way of escape from it, so unwilling is he that any should perish. See here what care God took, not only to distinguish between Egyptians and Israelites, but between some Egyptians and others. If Pharaoh will not yield, and so prevent the judgment itself, yet an opportunity is given to those that have any dread of God and his word to save themselves from sharing in the judgment. Note, Those that will take warning may take shelter; and those that will not may thank themselves if they fall by the overflowing scourge, and the hail which will sweep away the refuge of lies, Isa. 28:17. See the different effect of this warning.
    • 1. Some believed the things that were spoken, and they feared, and housed their servants and cattle (v. 20), like Noah (Heb. 11:7), and it was their wisdom. Even among the servants of Pharaoh there were some that trembled at God's word; and shall not the sons of Israel dread it? But,
    • 2. Others believed not: though, whatever plague Moses had hitherto foretold, the event exactly answered to the prediction; and though, if they had had any reason to question this, it would have been no great damage to them to have kept their cattle in the house for one day, and so, supposing it a doubtful case, to have chosen the surer side; yet they were so foolhardy as in defiance to the truth of Moses, and the power of God (of both which they had already had experience enough, to their cost), to leave their cattle in the field, Pharaoh himself, it is probable, giving them an example of the presumption, v. 21. Note, Obstinate infidelity, which is deaf to the fairest warnings and the wisest counsels, leaves the blood of those that perish upon their own heads.

Exd 9:22-35

The threatened plague of hail is here summoned by the powerful hand and rod of Moses (v. 22, 23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Ps. 148:8. And here we are told,

  • I. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, v. 23, 24. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job 38:22, 23. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, v. 25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, v. 31, 32. Note, God has many ways of taking away the corn in the season thereof (Hos. 2:9), either by a secret blasting, or a noisy hail. In this plague the hot thunderbolts, as well as the hail, are said to destroy their flocks, Ps. 78:47, 48; and see Ps. 105:32, 33. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Ps. 18:12, 13. And there is a plan reference to it on the pouring out of the seventh vial, Rev. 16:21. Notice is here taken (v. 26) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.
  • II. What a consternation it put Pharaoh in. See what effect it had upon him,
    • 1. He humbled himself to Moses in the language of a penitent, v. 27, 28. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "I have sinned in standing it out so long.' He owns the equity of God's proceedings against him: The Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "I and my people are wicked, and deserve what is brought upon us.' He begs the prayers of Moses: "Entreat the Lord for me, that this direful plague may be removed.' And, lastly, he promises to yield up his prisoners: I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that it is meet to be said.
    • 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so (v. 30), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, 1 Sa. 12:23. Observe,
      • (1.) The place Moses chose for his intercession. He went out of the city (v. 33), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants withindoors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father.
      • (2.) The gesture: He spread abroad his hands unto the Lord-an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it.
      • (3.) The end Moses aimed at in interceding for him: That thou mayest know, and be convinced, that the earth is the Lord's (v. 29), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns.
      • (4.) The success of it.
        • [1.] He prevailed with God, v. 33. But,
        • [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, v. 34, 35. The prayer of Moses opened and shut heaven, like Elias's (Jam. 5:17, 18), and such is the power of God's two witnesses (Rev. 11:6); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.