Genealogy of Reuben, Simeon, and Levi. CHAPTER VII. 12 And Moses spake before the LORD, saying, Behold, the children of Israel have "not hearkened unto me: how then shall Pharaoh hear me, who am of uncircumcised lips? 13 And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt. 14 These be the heads of their fathers' houses: the sons of Reuben, the first-born of Israel; Hanoch, and Phallu, Hezron, and Carmi: these be the families of Reuben. 15 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, the son of a Canaanitish woman: these are the families of Simeon. 16 And these are the names of the sons of Levi, according to their generations: Gershon, and Kohath, and Merari. And the years of the life of Levi were an hundred thirty and seven years. 17 The sons of Gershon; Libni, and Shimi, according to their families. 18 And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel. And the years of the life of Kohath were an hundred thirty and three years. 19 And the sons of Merari; Mahali, and Mushi: these are the families of Levi according to their generations. 20 And Amram took him Jochebed, his father's sister, to wife; and she bare him Aaron and Moses. And the years of the life of Amram were an hundred and thirty and seven years. "Amminadab, sister of Naashon, to wife; and she 25 And Eleazar, Aaron's son, took him one of 26 These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt, according to their armies. 27 These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel "from Egypt: these are that Moses and Aaron. 28 And it came to pass, on the day when the LORD spake unto Moses in the land of Egypt, 29 That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee. 30 And Moses said before the LORD, Behold, I am\ of uncircumcised lips, and how shall Pharaoh hearken unto me? CHAPTER VII. In this chapter, I. The dispute between God and Moses finishes, and Moses applies himself to the execution of his commission, in obedience to Ged's command, v. 1 -7. II. The dispute between Moses and Pharaoh begins, and a famous trial of skill it was; Moses, in God's name, demands Israel's release; Pharaoh denies it. The contest is between the power of the great God, and the power of a proud prince; and it will be found, in the issue, that when God judgeth, he will overcome. 1. Moses confirms the demand he had made to Pharaoh, by a miracle, turning his rod into a serpent; but Pharaoh hardens his heart against this conviction, v. 8-13. 2. He chastises his disobedience by a plague, the first of the ten, turning the waters into blood; but Pharaoh hardens his heart against this correction, v. 14-25. 21 And the sons of Izhar; Korah, and Nepheg, AND the LORD said unto Moses, See, I have and Zithri. 22 And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. 23 And Aaron took him Elisheba, daughter of # ver. 9. Deut. 31. 14. 1 Chr. 6. 1. o ver. 30. Lev. 26. 41. Jer. 9. 26. made thee a god "to Pharaoh; and Aaron thy brother shall be thy prophet. 2 Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. z c. 5. 1. 7. 10. a c. 33. 1. Ps. 77. 20. Mic. c ver. 12. 1 Chr. 6. 3. 24. 1. Josh. 24.33. p Num. 27. 19, 23. 6.4. b Jer. 1. 7, 8, 17. 23. 28. 26. 2. Ez. 2. 6, 7. 3. 11. Matt. 28. 20. Acts 7. 51. 8 Num. 3. 17. T1 Chr. 4. 24. a Ps. 62. 6. John 10. 35. & c. 6. 29. to Ruth 4. 19. Lev. 10. 4. they ought not to discourage us from doing our best in any service we have to do for God. His strength is made perfect in our weakness. 3. God again joins Aaron in commission with Moses, and puts an end to the dispute, by interposing his own authority, and giving them both a solemn charge upon their allegiance to their great Lord, to execute it with all possible expedition and fidelity. When Moses repeats his baffled arguments, he shall be argued with no longer, but God gives him a charge, and Aaron with him, both to the children of Israel and to Pharaoh, v. 13. Note, God's authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, Phil. 2. 14. Moses himself has need to be charged, and so has Timothy, 1 Tim. 6. 13. 2 Tim. 4. 1. V. 14-30. We have here a genealogy, not an endless one, such as the apostle condemns, (1 Tim. 1. 4,) for it ends in those two great patriots, Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone, and flesh of their flesh, whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the Prophet and Priest, the Redeemer and Lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi are thus dignified here by themselves for this reason; because they three were left under marks of infamy by their dying father, Reuben for his incest, and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to them that should afterward believe: the two first, rather, seem to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, v. 16. Note, The grants of God's favours do not go by seniority age, and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. of 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great-grandfather of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137; Moses himself came much short of them, and fixed 70 or 80 for the ordinary stretch of human life, (Ps. 90.10;) for now that God's Israel was multiplied, and become a great nation, and divine revelation was by the hand of Moses committed to writing, and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs ceased, and therefore from henceforward fewer years must serve men. 3. That Aaron married Elisheba, (the same name with that of the wife of Zecharias, Elizabeth, as Miriam the same with Mary,) daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, v. 23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt, (v. 20;) and it appears by Num. 26. 59, that it must be taken strictly for his father's own sister, at least by the half blood: this marriage was afterward forbidden, as incestuous, (Lev. 18. 12,) which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though himself was one of them, v. 26, 27. These are that Moses and Aaron, whom God pitched upon to be his plenipotentiaries in this treaty. These were on Israel's behalf, v. 27. Note, Communion with God and they whom God spake to, (v. 26,) and who spake to Pharaoh, Those are great indeed whom God serviceableness to his church are things that, above any other, put true honour upon men. converses with, and whom he employs in his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests. In the close of the chapter, he returns to his narrative, which he had broken off from somewhat abruptly, (v. 13,) and repeats, (1.) The charge God had given him to deliver his message to Pharaoh; (v. 29,) Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God. (2.) His objection against it, v. 30. Note, Those that have at any time spoken unadvisedly with their lips, ought often to reflect upon it with regret, as Moses seems to do here. V. 1-7. Here, NOTES TO CHAPTER VII. 1. God encourages Moses to go to Pharaoh, and, at last, silences all his discouragements. (1.) He clothes him with great power and authority; (v. 1,) I have made thee a God to Pharaoh, that is, my representative in this affair, as. magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power, to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a ( 179 ) sovereign prince, and punish disobedience. Moses was a 3 And I will harden Pharaoh's heart, and mul- 11 Then Pharaoh also called the wise men and tiply my signs and my wonders in the land of Egypt.the sorcerers: now the magicians of Egypt, they 4 But Pharaoh shall not hearken unto you, that also did in like manner with their enchantments. I may lay my hand upon Egypt, and bring forth 12 For they cast down every man his rod, and mine armies, and my people the children of Israel, they became serpents: but Aaron's rod swallowed out of the land of Egypt by great judgments. up their rods. 5 And the Egyptians shall know that I am the LORD, when I stretch forth nine hand upon Egypt, and bring out the children of Israel from among them. 6 And Moses and Aaron did as the LORD commanded them, so did they. 7 And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh. 8 And the LORD spake unto Moses, and unto Aaron, saying, 9 When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. 10 And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. e c. 11. 9. d c. 14. 4, 18. Ps. 9. 16. e Matt. 12. 39. John 2. 18. ƒ Dan. 2. 2. 2 Tim. 3. 8. g ver. 4. A c. 8. 15. 10. 1, 27. i Jer. 8. 5. Heb. 12. 25. k ver. 10. god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was only a god to Pharaoh; the living and true God is God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men, he treats by men, whose terror shall not make us afraid. (2.) He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman; "He shall be thy prophet," that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron as a prophet, shall denounce them, and threaten Pharaoh with them." (3.) He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered, that God therein should be glorified, v. 4, 5. The Egyptians who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers, that whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they reason to say that they have laboured in vain. See here, [1] How God glorifies himself; he makes people know that he is Jehovah: Israel is made to know it by the performance of his promises to them, (ch. 6. 3,) and the Egyptians are made to know it by the pouring out of his wrath upon them; thus God's name is exalted both in them that are saved and in them that perish. [2.] What method he takes to do this: he humbles the proud, and exalts the poor, Luke 1. 51, 52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it? have no 2. Moses and Aaron apply themselves to their work with out further objection; They did as the Lord commanded them, v. 6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the psalmist; (Ps. 105. 28,) They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron, when they undertook this glorious service. Aaron, the elder, (and yet in the inferior office,) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service. V. 8-13. The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly. 1. It is taken for granted, that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, Show a miracle; not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity. 2. Orders are therefore given to turn the rod into a serpent, according to the instructions, ch. 4. 3. The same rod that was to give the signal of the other miracles, is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, v. 10. 13 And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said. 14 And the LORD said unto Moses, Pharaoh's heart is hardened," he refuseth to let the people go. 15 Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent *shalt thou take in thine hand. 16 And thou shalt say unto him, The LORD God of the 'Hebrews hath sent me unto thee, saying, Let my people go," that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 17 Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. 18 And the fish that is in the river shall die, and I c. 3. 18. m c. 8. 1, &c. n ver. 5. 1 Sam. 17. 46. 1 Kings 20. 28. 2 Kings 19. 19. Ez. 29. 9. 30. 8. 38. 23. o Ps. 78. 44. 105. 29. Rev. 8. 8. 16. 4, 6. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him; serpents are hurtful, dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners-he comes upon them gradually. 3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, v. 11, 12. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts, in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews, ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put upon their predecessors, these magicians withstood Moses, as it is explained, 2 Tim. 3. 8, Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart. Others think by the power of evil angels, artfully substituting serpents in the room of the rods; God permitting the delusion to be wrought, for wise and holy ends, that they might believe a lie, who received not the truth; and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful, unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested, (Deut. 13. 3. 1 Cor. 11. 9, 19,) that the infidelity of others may be confirmed, and that he who is filthy, may be filthy still, 2 Cor. 4. 4. 4. Yet, in this contest, Moses plainly gains the victory; the serpent which Aaron's rod was turned into, swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, Dan. 2. 44. But Pharaoh was not wrought upon by this; the magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity, who are prejudiced against the light and love of it. V. 14-25. Here is the first of the ten plagues, the turning of the water into blood, which was, 1. A dreadful plague, and very grievous; the very sight of such vast rolling streams of blood, pure blood, no doubt florid and high-coloured, could not but strike a horror upon people: much more afflictive were the consequences of it. Nothing more common than water; so wisely has Providence ordered it, and so kindly, that that which is so needful and serviceable to the comfort of human life, should be cheap, and almost every where to be had: but now the Egyptians must either drink blood, or die for thirst. Fish was much of their food, (Num. 11. 5,) but the changing of the waters was the death of the fish, it was as a pestilence in that element; (v. 21,) The fish died. In the general deluge, they escaped, because perhaps they had not then contributed so much to the luxury of man as they have since; but, in this particular judgment, they perished; (Ps. 105. 29,) He slew their fish; and when another destruction of Egypt, long afterward, is threatened, the disappointment of those that make sluices and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. 19 And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in CHAPTER VIII. Three more of the plagues of Egypt are related in this chapter, I. That of the frogs, which is, 1. Threatened, v. 1-4. 2. Inflicted, v. 5, 6. 3. Mimicked by the roa gicians, v. 7. 4. Removed, at the humble request of Pharaoh, (v. 8-14,) who yet hardens his heart, and, notwithstanding his promise while the plague was opon him, (v. 8,) refuses to let Israel go, v. 15. 11. The plague of lice, v. 16, 17. By which, 1. The magicians were baffled, (v. 18, 19;) and yet, 2. Pharaoh was hardened, v. 19. 111. That of flies. 1. Pharaoh is warned of it before, (v. 20, 21,) and told that the land of Goshen should be exempt from this plague, v. 22, 23. 2. The plague is brought, v. 24. 3. Pharaoh treats with Moses about the release of Israel, and humbles himself, v. 25-29. 4. The plague is, thereupon, removed, (v. 31,) and Pharaoh's heart hardened, v. 32. ND the LORD ssels of stones and Aaron did so, as the LORD A Pharaoh and spake unto Moses, Go unto commanded; and he lifted up the rod, and smote Pthe waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. 21 And the fish that was in the river died; and the river stank, and the Egyptians could not drink sof the water of the river: and there was blood throughout all the land of Egypt. 22 And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said. 23 And Pharaoh turned and went into his house, neither did he set his heart to this also. 24 And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. 25 And seven days were fulfilled, after that the LORD had smitten the river. gathering of their waters. pc. 17. 5. Num. 20.11. 9 ver. 18. T2 Tim. 3.8. LORD, Let my people go, that they may serve me. 2 And if thou refuse to let them go, behold, I will smite all thy borders with frogs: 3 And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy *kneading-troughs; And the frogs shall come up, both on thee and upon thy people, and upon all thy servants. 5 And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. 6 And Aaron stretched out his hand over the waters of Egypt: and the frogs "came up, and covered the land of Egypt. 7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. & Is. 26. 11. Jer, 5, 3. 36. 24. Hag, 1. 5. for, dough. a Ps. 78. 45. 105. 30. Rev. 16. 13. II. Aaron (who carried the mace) is directed to summon the plague by smiting the river with his rod; v. 19, 20. It was done in the sight of Pharaoh and his attendants, for God's true miracles were not performed, as Satan's lying wonders were, by them that peeped and muttered; truth seeks no corners. An amazing change was immediately wrought; all the waters, not only in the river but in all their ponds, were turned into blood. 1. See here the almighty power of God. Every creature is that to us, which he makes it to be, water or blood. 2. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water to-day may be blood to-morrow; what is always vain may soon become vexatious. A river, at the best, is transient; but divine justice can quickly make it malignant. 3. See what mischievous work sin makes. If the things that have been our comforts prove our crosses, we must thank ourselves: it is sin that turns our waters into blood. ponds for fish is particularly noticed, Is. 19. 10. Egypt was a sumption determined, Is. 10. 23. 2. That men cannot escape pleasant land, but the noisome stench of dead fish and blood, the alarms of God's wrath, because they cannot go out of the which by degrees would grow putrid, now rendered it very un-hearing of their own consciences: he that made their hearts, pleasant. 2. It was a righteous plague, and justly inflicted can make his sword to approach them. 3. That God warns, upon the Egyptians. For, (1.) Nilus, the river of Egypt, was before he wounds: for he is long-suffering, not willing that any their idol; they and their land derived so much benefit from it, should perish, but that all should come to repentance. that they served and worshipped it more than the Creator. The true Fountain of Nile being unknown to them, they paid all their devotions to its streams: here therefore God punished them, and turned that into blood, which they had turned into a god. Note, That creature which we idolize, God justly removes from us, or imbitters to us. He makes that a scourge to us, which we make a competitor with him. (2.) They had stained the river with the blood of the Hebrews' children, and now God made that river all bloody; thus he gave them blood to drink, for they were worthy, Rev. 16. 6. Note, Never any thirsted after blood, but, sooner or later, they had enough of it. 3. It was a significant plague; Egypt had a great dependence upon their river, (Zech. 14. 18,) so that, in smiting the river, they were warned of the destruction of all the productions of their country, till it came, at last, to their first-born, and this red river proved a direful omen of the ruin of Pharaoh and all his forces in the Red Sea. This plague of Egypt is alluded to in the prediction of the ruin of the enemies of the New-Testament church, Rev. 16. 3, 4. But there, the sea, as well as the rivers and fountains of water, is turned into blood; for spiritual judgments reach further, and strike deeper, than temporal judgments do. And lastly, let me observe in general concerning this plague, that one of the first miracles Moses wrought, was, turning water into blood, but that one of the first miracles our Lord Jesus wrought, was, turning water into wine; for the law was given by Moses, and it was a dispensation of death and terror; but grace and truth, which, like wine, nake glad the heart, came by Jesus Christ. Now, III. Pharaoh endeavours to confront the miracle, because he resolves not to humble himself under the plague. He sends for the magicians, and, by God's permission, they ape the miracle with their enchantments, (v. 22,) and this served Pharaoh for an excuse not to set his heart to this also, (v. 23 ;) a pitiful excuse it was. Could they have turned the river of blood into water again, it had been a miracle indeed, then they had proved their power, and Pharaoh had been obliged to them as his benefactors. But for them, when there was such scarcity of water, to turn more of it into blood, only to show their art, plainly intimates that the design of the Devil is only to delude his devotees and amuse them; not to do them any real kindness, but to keep them from doing real kindness to themselves by repenting, and returning to their God. IV. The Egyptians, in the mean time, are seeking for relief against the plague, digging round about the river, for water to drink, v. 24. Probably, they found some, with much ado, God remembering mercy in the midst of wrath, for he is full of compassion, and would not let the subjects smart too much for the obstinacy of their prince. I. Moses is directed to give Pharaoh warning of this plague. Pharaoh's heart is hardened, (v. 14,) therefore go try what this will do to soften it, v. 15. Moses perhaps may not be admitted into Pharaoh's presence-chamber, or the room of state, where he used to give audience to ambassadors; and therefore he is directed to meet him by the river's brink, whither God foresaw he would come in the morning, either for the pleasure of a morning's walk, or to pay his morning devotions to the river; (for thus all people will walk, every one in the name of V. The plague continued seven days, v. 25. In all that time, bis god, they will not fail to worship their god every morning;) Pharaoh's proud heart would not let him so much as desire there Moses must be ready to give him a new summons to sur-Moses to intercede for the removal of it. Thus the hypocrites render, and, in case of a refusal, to tell him of the judgment that in heart heap up wrath, they cry not when he binds them, was coming upon that very river, on the banks of which they (Job 36. 13;) and then no wonder that his anger is not turned were now standing. Notice is thus given him of it beforehand, away, but his hand is stretched out still. that they might have no colour to say it was a chance, or to attribute it to any other cause, but that it might appear to be done by the power of the God of the Hebrews, and as a punishment upon him for his obstinacy. Moses is expressly ordered to take the rod with him, that Pharaoh might be alarmed at the sight of that rod which had so lately triumphed over the rods of the magicians. Now learn hence, 1. That the judgments of God are known to himself beforehand. He knows what he will do in wrath as well as mercy. Every consumption is a con NOTES TO CHAPTER VIII. V. 1-15. Pharaoh is here threatened first, and then plagued, with frogs, as afterward, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet their vast numbers made sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey, but he chose to do if by these contemptible instruments: 1. That he might magnify his own power; 8 Then Pharaoh called for Moses and Aaron, | of Moses; and the frogs died out of the houses, and said, Entreat the LORD, that he may take out of the villages, and out of the fields. away the frogs from me, and from my people; 14 And they gathered them together upon heaps; and I will let the people go, that they may do sa- and the land stank. crifice unto the LORD. 9 And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? 10 And he said, $To-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto the LORD our God. 11 And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. 12 And Moses and Aaron went out from Pharaoh and Moses "cried unto the LORD because of the frogs which he had brought against Pharaoh. 13 And the LORD did according to the word b c. 9. 28. 10. 17. Num. 21. 7. 1 Kings 13. 6. Acts 8. 24. or, have this honour over me. tor, against when. to cut off. §or, against to-morrow. e Deut. 32. 31. 33. 26. 2 Sam. 7. 22. 1 Chr. 17. 20. Ps. 83. 18. 86. 8. Is. 40. 25. 46. 9. Jer. 15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said. 16 And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. 17 And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man and in beast; all the dust of the land became lice throughout all the land of Egypt. 18 And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. 19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was 10. 6, 7. d Jam. 5. 16, 18. e Deut. 34. 10-12. f Ec. 8. 11. 8 c. 7.4. h Pa. 105, 31. i Gen. 41. 8. Is. 19. 12, 47. 12. Dan. 2. 10. 1 Sam. 6. 3, 9. Ps. 8. 3. Matt. 12. 28. Luke 11. 20. or last, will be made to see their need of both, and will cry. Lord, Lord, Matt. 7. 22. Those that had bantered prayer, have been brought to beg it; and the rich man that had scorned Lazarus, courted him for a drop of water. V. How Moses fixes the time with Pharaoh, and then pre he is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought the power of God is showed as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judg-vails with God by prayer for the removal of the frogs. Moses, ment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch, to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous are their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them, to know that when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs, we may observe, I. How it was threatened. Moses, no doubt, attended the Divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, v. 1, 2. Note, God does not punish men for sin, unless they persist in it. If he turn not, he will whet his sword, (Ps. 7. 12) which implies favour, if he turn. So here, If thou refuse, I will smite thy borders; intimating, that if Pharaoh complied, the controversy should immediately be dropped. The plague threatened in case of refusal, was formidably extensive; frogs were to make such an inroad upon them, as should make them uneasy in their houses, in their beds, and at their tables; they should neither eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, v. 3, 4. Note, 1. God's curse upon a man will pursue him wherever he goes, and lie heavy upon him whatever he does. See Deut. 28. 16, &c. 2. There is no avoiding divine judgments, when they invade with commission. II. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum-no sooner said than done; the host is mustered, and, under the conduct and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art, and all their might, cannot check their progress, or so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joel 2. 2, &c. and see Is. 34. 16, 17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease. III. How the magicians were permitted to imitate it, v. 7. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon, are said to be like frogs, which go forth to the kings of the earth, to deceive them, (Rev. 16. 13,) which passage, probably, alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived. IV. How Pharaoh relented under this plague; it was the first time he did so, v. 8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a while ago had spoken with the utmost disdain both of God and Moses, now is glad to be beholden to the mercy of God, and the prayers of Moses. Note, Those that bid defiance to God and prayer, in a day of extremity, first to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nullum occurrit tempus regi-No time fixed on by the king shall be objected to, v. 9. Have thou this honour over me, tell me, against when I shall entreat for thee. This was designed for Pharaoh's conviction, that if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for to-morrow, v. 10. And why not immediately? Was he so fond of his guests, that he would have them stay another night with him? No, but probably he hoped that these would go away themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it. "Be it according to thy word, it shall be done just when thou wouldest have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God." None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him. Note, The great design, both of judgments and mercies, is to convince us, that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies himself to God, prays earnestly to him, to remand the frogs, v. 12. Note, We must pray for our enemies and persecutors, even the worst, as Christ did. In consequence of the application of Moses, the frogs that came up one day, perished the next, or the next but one. They all died, (v. 13;) and that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, v. 14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may without wrong to his justice, call for it again immediately, to serve another purpose. VI. What was the issue of this plague, v. 15. When Pharaoh saw there was a respite, without considering either what he had lately felt, or what he had reason to fear, he hardened his heart. Note, 1. Till the heart is renewed by the grace of God, the impressions, made by the force of affliction, do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade. 2. God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by, and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Ec. 8. 11. Ps. 78. 34, &c. V. 16-19. Here is a short account of the plague of lice. It does not appear that any warning was given of it before. Pharaoh's abuse of the respite granted to him, might have been a sufficient warning to him to expect another plague: for if the removal of an affliction harden us, and so deprive us of the benefit of it, we may conclude it goes away with a purpose to return, or to make room for a worse. Observe, 1. How this plague of lice was inflicted on the Egyptians, v. 16, 17. The frogs were produced out of the waters, but these lice out of the dust of the earth; for out of any part of the creation God can fetch a scourge, with which to correct those that rebel against him. He has many arrows in his quiver. Even the dust of the earth obeys him. "Fear hardened, and he hearkened not unto them; as the LORD had said. 20 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me: 21 Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. 22 And I will sever 'in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth. 23 And I will put a division between my people and thy people: to-morrow shall this sign be. 24 And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt; the land was corrupted by reason of the swarm of flies. ⚫or, a mixture of noisome beasts, &c. c. 9. 4, &c. 10. 23. 11. 6, 7. 12. 13. † a redemption. Ior, by to-morrow. § or, destroyed. m Gen. 43. 32. 46. 34. Deut. not then, thou worm Jacob, for God can use thee as a threshing instrument if he pleases." Is. 41. 14, 15. These lice, no doubt, were extremely vexatious, as well as scandalous, to the Egypians. Though they had respite, they had respite but a while, Rev. 11. 14. The second wo was past, but, behold, the third wo came very quickly. 2. How the magicians were baffled by it, v. 18. They attempted to imitate it, but they could not; when they failed in that, it should seem they attempted to remove it; for it follows, So there were lice upon man and beast, in spite of them. This forced them to confess themselves overpowered; This is the finger of God, v. 19, that is, "This check and restraint put upon us, must needs be from a divine power." Note, (1.) God has the Devil in a chain, and limits him, both as a deceiver and as a destroyer; hitherto he shall come, but no further. The Devil's agents, when God permitted them, could do great things; but when he laid an embargo upon them, though but with his finger, they could do nothing. The magicians' inability, in this lesser instance, showed whence they had their ability in the former instances, which seemed greater, and that they had no power against Moses but what was given them from above. (2.) Sooner or later, God will extort, even from his enemies, an acknowledgment of his own sovereignty and overruling power. It is certain they must all (as we say) knock under at last, as Julian the apostate did, when his dying lips confessed, Thou hast overcome me, O thou Galilean! God will not only be too hard for all opposers, but will force them to own it. 3. How Pharaoh, notwithstanding this, was made more and more obstinate, (v. 19;) even those that had deceived him, now said enough to undeceive him, and yet he grew more and more obstinate. Even the miracles and the judgments were to him a savour of death unto death. Note, Those that are not made better by God's word and providences, are commonly made worse by them. V. 20-32. Here is the story of the plague of flies, in which we are told, I. How it was threatened; like that of frogs, before it was inflicted. Moses is directed, (v. 20,) to rise early in the morning, to meet Pharaoh when he came forth to the water, and there to repeat his demands. Note, 1. Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep and more slumber, when any service is to be done, which would pass well in our account in the great day? 2. Those that would approve themselves God's faithful servants, must not be afraid of the face of man. Moses must stand before Pharaoh, proud as he was, and tell him that which was in the highest degree humbling, must challenge him, (if he refused to release his captives,) to engage with an army of flies, which would obey God's orders, if Pharaoh would not, See a like threatening, Is. 7. 18, The Lord will hiss (or whistle) for the fly and the bee, to come and serve his purposes. II. How the Egyptians and the Hebrews were to be remarkably distinguished in this plague, v. 22, 23. It is probable that this distinction had not been so manifest and observable in any of the foregoing plagues, as it was to be in this. Thus, as the plague of lice was made more convincing than any before it, by running the magicians aground, so was this, by the distinction made between the Egyptians and the Hebrews. Pharaoh must be made to know that God is the Lord in the midst of the earth; and by this it will be known beyond dispute. 1. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind, while they are above the direction of any man. "Hither they shall go," says Moses," and thither they shall not come;" and the performance is punctually according to this appointment, and both, 25 And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. 26 And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? 27 We will go "three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us. 28 And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: Pentreat for me. 29 And Moses said, Behold, I go out from thee, and I will entreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to-morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD. 30 And Moses went out from Pharaoh, and entreated the LORD. 31 And the LORD did according to the word of Moses; and he removed the swarms of flies from 7. 25. 12. 31. 1 Kings 11.5-7. 2 Kings 23. 13. n c. 3. 18. o c. 34. 11. Lev. 10. 1. Matt. 28. 20. p ver. 8. c. 9. 28. 1 Kings 13. 6. q Ps. 78. 34-37. Jer. 42. 20. compared, amount to a demonstration that he that said it, and he that did it, was the same, even a Being of infinite power and wisdom. 2. The servants and worshippers of the great Jehovah shall be preserved from sharing in the common calamities of the place they live in; so that the plague which annoys all their neighbours shall not approach them, and this shall be an incontestable proof, that God is the Lord in the midst of the earth. Put both these together, and it appears that the eyes of the Lord run to and fro through the earth, and through the air too, to direct that which to us seems most casual, to serve some great and designed end, that he may show himself strong on the behalf of those whose hearts are upright with him, 2 Chr. 16. 9. Observe how it is repeated, (v. 23,) I will put a division between my people and thy people. Note, The Lord knows them that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. A day will come, when ye shall return and discern between the righteous and the wicked, (Mal. 3. 18,) the sheep and the goats, (Matt. 25. 32. Ez. 34. 17,) though now intermixed. III. How it was inflicted, the day after it was threatened; there came a grievous swarm of flies, (v. 24,) flies of divers sorts, and such as devoured them, Ps. 78. 45. The prince of the power of the air has gloried in being Beel-zebub, the god of flies; but here it is proved that even in that he is a pretender, and an usurper, for even with swarms of flies God fights against his kingdom, and prevails. IV. How Pharaoh, upon this attack, sounded a parley, and entered into a treaty with Moses and Aaron about a surrender of his captives: but observe with what reluctance he yields. 1. He is content they should sacrifice to their God, provided they would do it in the land of Egypt, v. 25. Note, God can extort a toleration of his worship, even from those that are really enemies to it. Pharaoh, under the smart of the rod, is content that they should do sacrifice, and will allow liberty of conscience to God's Israel, even in his own land. But Moses will not accept his concession, he cannot do it, v. 26. It would be an abomination to God, should they offer the Egyptian sacrifices, and it would be an abomination to the Egyptians, should they offer to God their own sacrifices, as they ought; so that they could not sacrifice in the land, without incurring the displeasure either of their God or of their taskmasters; therefore he insists upon it, (v. 27,) We will go three days' journey into the wilderness. Note, Those that would offer acceptable sacrifice to God, must, (1.) Separate themselves from the wicked and profane, for we cannot have fellowship both with the Father of lights and with the works of darkness, both with Christ and with Belial, 2 Cor. 6. 14, &c. Ps. 26. 4, 6. (2.) They must retire from the distractions of the world, and get as far as may be from the noise of it. Israel cannot keep the feast of the Lord, either among the brick-kilns, or among the flesh-pots of Egypt; no, We will go into the wilderness, Hos. 2. 14. Cant. 7. 11. (3.) They must observe the divine appointment: "We will sacrifice as God shall command us, and not otherwise." Though they were in the utmost degree of slavery to Pharaoh, yet, in the worship of God, they must observe his commands, and not Pharaoh's. It 2. When this proposal is rejected, he consents for them to go into the wilderness, provided they do not go very far away, not so far but that he might fetch them back again, v. 28. is probable that he had heard of their design upon Canaan, and suspected that if once they left Egypt, they would never come back again; and therefore when he is forced to consent that they shall go, (the swarms of flies buzzing the necessity in his ears,) yet he is not willing that they should go out of his reach. "Thus some sinners, who, in a pang of conviction, part with their sins, yet are loath they should go very far away, for when the fright is over, they will return to them again. We observe |