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David Guzik · Citado em PreceptAustin
Êxodo 9
Guzik - In mercy, God told Moses to give another warning, so that Pharaoh would have opportunity to repent. (Exodus 9) Go to Pharaoh - 5x - Exod. 3:11; Exod. 7:15; Exod. 8:1; Exod. 9:1; Exod. 10:1 Thus says the LORD, the God of the Hebrews, "Let My people go, that they may serve Me - Let My people go, that they may serve Me - This command which one writer calls "the freedom to worship formula" is repeated some 9 times (Ex 5:1+; Ex 7:16+; Ex 8:1+; Ex 8:20+; Ex 8:21+; Ex 9:1+; Ex 9:13+; Ex 10:3+; Ex 10:4+) Play Louis Armstrong - Go Down Moses - Let My People Go or another version Moses Go Down (Let My People Go) Guzik - In this appeal two things were clear. First, the people of Israel belonged to God, not to Pharaoh. Second, it was clear that God wanted Pharaoh to let the children of Israel go for the sake of the LORD Himself, not even so much for the sake of the children of Israel. (Exodus 9) Currid - The message is repeated. Pharaoh is directed to let the people leave Egypt, or there will be serious consequences. An important addition to the command is the inclusion of the title for Yahweh, ‘the God of the Hebrews’. This epithet has not been applied since the first plague (Ex 7:16), and it serves as a reminder to Pharaoh who it is that he is battling against....‘the God of the Hebrews’. This epithet has not been applied since the first plague (7:16), and it serves as a reminder to Pharaoh who it is that he is battling against. (Exodus Commentary) George Bush - Notes Critical and Practical on the Book of Exodus In four successive plagues of constantly increasing severity had Pharaoh already been made to feel the lighting down of the heavy arm of the divine indignation, without yet being brought to submit to the mandate of heaven. He consequently yet stands a mark for the arrows from Jehovah’s quiver. His last recent breach of faith was so gross an affront both to God and to Moses, that we might have looked for the infliction of another judgment without the least premonition. But warning is here given of another plague of still more deadly nature than any of the preceding, in case he should persist in refusing to let the people go. Would that his compliance had spared the historian the necessity of relating any thing but the threatening! But alas! we pass directly into the narrative of its execution. Thompson summarizes some of GOD'S PURPOSES FOR THESE PLAGUES - In the book of Joshua, when the two spies went to Jericho and hid in the harlot Rahab’s house, she said to them: “I know that the LORD has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have melted away before you. For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt…” (Joshua 2:9-10). Then she went on to say, “…for the LORD your God, He is God in heaven above and on earth beneath” (Joshua 2:11). What Rahab’s statement tells us is that people all over the world came to realize that there is only one God of the heavens and earth and this God was Israel’s God. What caused people to realize this was the plagues found in the book of Exodus (Sermon) When we go through the book of Exodus, we discover God had some very specific reasons for these sign/miracle/plague judgments: Reason #1 - God wanted to multiply His signs and wonders in the land of Egypt. Ex 7:3 The things God did in Egypt pointed to Him and should cause people to stand in awe of Him. Reason #2 - God performed these things to force the Egyptians to let the Israelites go. Ex 7:4 This was God’s will and it would end up happening. These plagues would break these people. Reason #3 - God wanted the Egyptians and the world to know He is the sovereign I AM LORD. Ex 7:5, 17 God is the self-existing God who can do what He wants and has a covenant connection to Israel. Reason #4 - God wanted the Egyptians and the world to know there is no God like Him. Ex 8:10; 9:14 No created being can do what God does in these sign/miracle/plagues. They cannot be duplicated. Reason #5 - God performed these things so that His name would be proclaimed throughout all the earth. Ex 9:16 Even the most godless people in the world have heard of these Egyptian plagues. Reason #6 - God performed these things so God’s own people would tell the future generations about His great sovereign power. Ex 10:1-2 It is the responsibility of God’s own people to pass on truth about the sovereignty of God. He can harden a heart or He can soften a heart. He is the Sovereign God (Sermon) The Ten Plagues on Egypt THE PLAGUE EGYPTIAN DEITY THE EFFECT ON PHARAOH 1 BLOOD (Ex 7:20+) Hapi Pharaoh hardened (Ex 7:22+) 2 FROGS (Ex 8:6+) Heqt Pharaoh begs relief, makes promise (Ex 8:8+) then is hardened (Ex 8:15+) 3 GNATS (Ex 8:17+) Hathor, Nut Pharaoh hardened (Ex 8:19+) 4 FLIES (Ex 8:24+) Shu, Isis Pharaoh bargains (Ex 8:28+) but is hardened (Ex 8:32+) 5 PESTILENCE (Ex 9:6+) Apis Pharaoh hardened (Ex 9:7+) 6 BOILS (Ex 9:10+) Sekhmet Pharaoh hardened (Ex 9:12+) 7 HAIL (Ex 9:23+) Geb Pharaoh begs relief (Ex 9:27+), makes promise (Ex 9:28+) then is hardened (Ex 9:35+) 8 LOCUSTS (Ex 10:13+) Serapis Pharaoh bargains (Ex 10:11+), begs relief (Ex 10:17+), but is hardened (Ex 10:20+) 9 DARKNESS (Ex 10:22+) Ra Pharaoh bargains (Ex 10:24+), but is hardened (Ex 10:27+) 10 FIRSTBORN KILLED (Ex 12:29+) Pharaoh beg Israel to leave (Ex 12:31-33+) Exodus 9:2 "For if you refuse to let them go and continue to hold them, Ex 4:23 8:2 10:4 Lev 26:14-16,23,24,27,28 Ps 7:11,12 68:21 Isa 1:20 Ro 2:8 Rev 2:21,22 16:9 ANOTHER WORD OF WARNING For if you refuse to let them go and continue to hold them - The "if" introduces a conditional statement that concludes with the consequence in Ex 9:3. If you refuse (maen used 3x in OT - Ex 8:2, Ex 9:2, Ex 10:4) identifies this as a clear threat to Pharaoh (same challenge made in the second plague, frogs, and will be made again in the eighth plague, locusts). While if you refuse was used before, now we have an added phrase which is a direct frontal attack on Pharaoh's power! If you...continue to hold them is a somewhat ironic play on words because hold is the same verb chazaq repeatedly used to describe the hardening of Pharaoh's heart (Ex 7:13, Ex 7:22, Ex 8:19, Ex 9:35, Ex 10:20, Ex 10:27, Ex 11:10, Ex 14:4) which is the very reason he won't let them go but continues to hold them. The ides is something like "if you continue to strong arm them." George Bush - Notes Critical and Practical on the Book of Exodus 2. Wilt hold them still. Heb. מחזיק בם mahazik bam, strengthenest upon them; i. e. forcibly detaining them. Exodus 9:3 behold, the hand of the LORD will come with a very severe pestilence on your livestock which are in the field, on the horses, on the donkeys, on the camels, on the herds, and on the flocks. the hand - Ex 7:4 8:19 1Sa 5:6-11 6:9 Ac 13:11 very severe pestilence - Ex 5:3 PHARAOH YOU BETTER LOOK OUT! Behold - This is added to get Pharaoh's attention. "Look out Mr. Pharaoh!' Mattoon calls this "The Plague of the Pocket Book!" (Treasures from Exodus) The hand of the LORD - None of the previous plagues were announced as plagues by the hand of the LORD, but this one was. This is not the "finger of Elohim" (Ex 8:19+) but the "hand of Yahweh!" A finger bring gnats was bad enough, but hand will be far worse. This speaks of the full might of Jehovah's omnipotent power! God specifically wanted Pharaoh to understand that this death plague was coming directly from Him. God wanted all to know the death penalty comes directly from Me. This should be frightening to any sane person, but Pharaoh is not entirely sane! This shows you how prideful (pride filled) he was. He did not care if all the Egyptian animals were dead; he was not about to submit to the Word of God or will of God. "When pride comes, then comes dishonor." Pride goes before destruction, And a haughty spirit before stumbling. A man's pride will bring him low, David Thompson observes "Now again we learn something about how to recognize a heart God has hardened. (OR THAT HARDENS ITSELF AGAINST GOD) A hardened heart does not think or react in rational, logical ways. A hardened heart is a heart that thinks and acts in ways that are illogical. The logical thing to do when you have just seen this plague would be to say - we need to let these people go. But a hardened heart does not think rationally or logically. (Sermon) Currid adds an interesting note that "Ancient Egyptian texts characteristically describe Pharaoh’s power in terms of his ‘strong hand’" (Exodus Commentary) Hand of the LORD - See study of the Hand of the LORD - used 38x in Scripture - Exod. 9:3; Deut. 2:15; Jos. 4:24; Jos. 22:31; Jdg. 2:15; Ruth 1:13; 1 Sam. 5:6; 1 Sam. 5:9; 1 Sam. 7:13; 1 Sam. 12:15; 2 Sam. 24:14; 1 Ki. 18:46; 2 Ki. 3:15; 1 Chr. 21:13; Ezr. 7:6; Ezr. 7:28; Job 12:9; Ps. 75:8; Ps. 118:15; Ps. 118:16; Prov. 21:1; Isa. 19:16; Isa. 25:10; Isa. 41:20; Isa. 62:3; Isa. 66:14; Jer. 51:7; Ezek. 1:3; Ezek. 3:14; Ezek. 3:22; Ezek. 8:1; Ezek. 33:22; Ezek. 37:1; Ezek. 40:1; Lk. 1:66; Acts 11:21; Acts 13:11 Will come with a very severe pestilence - This is the first plague against the personal property of the Egyptians. Severe would have been bad enough but very severe should be an attention grabber for Pharaoh! Severe is kabed used to describe Pharaoh's stubborn heart in Ex 7:14. Because of his stubborn heart he would suffer a severe pestilence. Or heavy heart brings heavy plague! The Septuagint translates pestilence using the noun thanatos which means death, the implication being that the animals will not just become sick but will die! Pestilence (01698)(deber from dabar = to speak) refers to plague. In the first 3 uses in Exodus deber speaks of divinely induced pestilence on Egypt (Ex 5:3, 9:3, 15). In Lev 26:25 as punishment for Israel's sin God promises "I will send pestilence among you, so that you shall be delivered into enemy hands." (Compare Nu 14:12, Dt 28:21) In 2Sa 24:13, 15 we see the pestilence was sent on Israel because of King David's sin and as a result 70,000 men died! King Solomon referred to pestilence as one of the judgments that should stimulate the people to pray asking God to hear their cries (1Ki 8:37, 2Chr 6:28). God delivers from pestilence (Ps 91:3). On your livestock which are in the field, on the horses, on the donkeys, on the camels, on the herds, and on the flocks - Notice the pronoun your referring to the possessions of Pharaoh. This was going to hit him directly and hard. Also in an agrarian culture, this would devastate the national economy! John Currid - This plague is also a polemic. Bull cults are known to have flourished throughout the history of Egypt. Egyptians viewed the bull as a fertility figure, the great inseminator imbued with the potency and vitality of life. Apis was the most important of the Egyptian sacred bulls. Other bull cults included Buchis (sacred bull of Hermonthis) and Mneuis (Heliopolis). In addition, bulls were understood as embodiments of the great Egyptian gods Ptah and Ra. Numerous important female deities are pictured as livestock animals: Isis, queen of the gods, bears cow’s horns on her head; Hathor is given a bovine head for her task of protecting the king. The biblical author is demonstrating that these gods are impostors. Yahweh is sovereign over all things. (Exodus Commentary) Victor Hamilton - Apparently not only does God visit the sins of the fathers on their children. He also visits the sins of the fathers on their livestock. All of God’s creation, human and nonhuman, are liable to be caught up in the disastrous consequences of one malevolent human being. The ripple effect of one’s stubbornness and stupidity can be massive. (Exodus: An Exegetical Commentary) George Bush - Notes Critical and Practical on the Book of Exodus 3. Behold, the hand of the Lord is upon the cattle, &c. Heb. יד יהוה הויה yad Yehovah hoyah, the hand of the Lord (is) being (i. e. made to be) upon the cattle, &c. Carrying still the future import which so frequently pertains to the present participle. The plague in this instance was to come directly from the hand of the Lord, without the intermediate wielding or waving of Aaron’s rod. A very grievous murrain. Heb. דבר כבד מאד deber kabed meod, a pestilence very heavy; i. e. a very great and general mortality, as appears from v. 6. The original word for ‘murrain,’ when applied to men, is translated ‘pestilence,’ and is rendered in the Gr. both here and elsewhere, by θανατος, death. See Note on Ex. 5:3. Our English word ‘murrain’ comes either from the French mourir, to die, or from the Greek μαραινω, to grow lean, to waste away. It is with us applied to a a particular contagious disease among cattle, the symptoms of which are a hanging down and swelling of the head, abundance of gum in the eyes, rattling in the throat, difficulty of breathing, palpitation of the heart, staggering, a hot breath, and a shining tongue; all which symptoms prove that a general inflammation has taken place. But as no particular disorder is here specified, mortality would have been a better rendering. There was a peculiar affliction in the judgment of the murrain, not only from the Egyptians being dependent on their animals in various ways for their sustenance and comfort, but also from their being compelled to witness their excruciating sufferings without the power of affording relief. The poor beasts themselves were guiltless of wrong, yet having their being under a constitution in which they are a sort of appendage to man, they are made subject to suffering by reason of his sin, or as Jeremiah expresses it, ch. 12:4, ‘For the wickedness of the land, the beasts are consumed.’ This infliction therefore was a trial to Pharaoh and the Egyptians whether they would be at all wrought upon by a view of the effects of their sin as evinced in the sufferings of the unoffending brute creation. At the same time, in order to impress them still more forcibly with the displeasure of God against them, the Israelites, whom they so much despised and oppressed, were entirely exempt from this calamity. Exodus 9:4 "But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing will die of all that belongs to the sons of Israel. Ex 8:22 10:23 12:13 Isa 65:13,14 Mal 3:18 JEHOVAH PROTECTS POSSESSIONS OF HIS PEOPLE But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing will die of all that belongs to the sons of Israel - The distinction is in the livestock but ultimately it is in the people who own the livestock, Israelites versus Egyptians. God is not doing this because Israel is so good, but because of His (Abrahamic) covenant with their forefathers (Dt 7:6-8) and the fact that He choose them to be a distinct people (Ex 19:5,6) from whom He would bring His Messiah (cf Gal 3:16+). Sadly even though God made this distinction physically in all the last 7 plagues (and possibly even the first 3 but those are more difficult to determine with certainty), Israel herself did not keep herself distinct spiritually from Egypt and allowed herself to be corrupted by Egyptian influences, including the idolatrous gods of Egypt (cf Acts 7:39-42, 43+). And so God was "successful" in getting Israel out of Egypt, the ongoing task after that was to "get Egypt out of Israel!" THOUGHT - God chose Israel from the rest of the world to be different, holy, set apart from the world and to Him. Now in the NT God has chosen individuals, both Jews and Gentiles, to be holy, set apart from this world and unto Himself. We are to be a distinct (not weird or strange or "holier than thou") people, Peter writing "As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.” (1 Pe 1:14-16+, cf Lev 11:44+). Paul adds "Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body." (1 Cor 6:19-20+) God’s providential care of Israel was evident in the last seven plagues, because the Jews escaped each one of them (Ex 8:22–23; Ex 9:4, 11 [“all the Egyptians”], Ex 9:26; Ex 10:6 [“all the Egyptians”], Ex 10:23; Ex 11:7). Make a distinction (set apart) (06395)(palah) to be distinct, separate, set apart, to be different, to be selected, to be distinguished. To mark something as different from something else and to deal differently with it. It can take on the sense of being wonderful or amazingly constructed (Ps 139:14). This verb is used in Ex. 8:22; Ex 9:4 and Ex 11:7 meaning to make distinct, to distinguish or to separate and in all three passages the Septuagint (Lxx) translates palah with the verb paradoxazo (para = beside + doxazo = to glorify) which means to treat with distinction, to mark off, to make extraordinary. In the only other Scriptural use in Dt 28:59 paradoxazo translates "extraordinary" (pala) In Ex 33:16 God's call on Israel was to be a distinct, distinguished, set apart people where the Septuagint uses the verb endoxazomai (1740) meaning to be an object of honor and praise, to be held in high esteem - Used 13x - Ex 14:4 (I will be honored); Ex 14:17 (I will be honored); Ex 14:18 (when I am honored through Pharaoh); Ex 33:16; 2 Ki. 14:10; Ps. 89:7; Isa. 45:25; Ezek. 28:22 (I will magnify Myself); Ezek. 38:23 (sanctify Myself); Hag. 1:8 (be glorified); 2 Th. 1:10 (He comes to be glorified in His saints on that day); 2 Th. 1:12 ( the name of our Lord Jesus will be glorified in you) Palah is used 7x in OT - Exodus 8:22 “But on that day I will set apart the land of Goshen, where My people are living, so that no swarms of flies will be there, in order that you may know that I, the LORD, am in the midst of the land. Exodus 9:4 “But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing will die of all that belongs to the sons of Israel.”’” Exodus 11:7 ‘But against any of the sons of Israel a dog will not even bark, whether against man or beast, that you may understand how the LORD makes a distinction between Egypt and Israel.’ Exodus 33:16 “For how then can it be known that I have found favor in Your sight, I and Your people? Is it not by Your going with us, so that we, I and Your people, may be distinguished (endoxazomai - ) from all the other people who are upon the face of the earth?” Psalm 4:3 But know that the LORD has set apart (Lxx = thaumastoo = treat wonderfully, magnify) the godly man for Himself; The LORD hears when I call to Him. Psalm 17:7 Wondrously show (A command; Lxx = thaumastoo = treat wonderfully, magnify) Your lovingkindness, O Savior of those who take refuge at Your right hand From those who rise up against them. Psalm 139:14 I will give thanks to You, for I am fearfully and wonderfully made (Lxx = thaumastoo and thaumasios - be wonderfully wornderful!); Wonderful are Your works, And my soul knows it very well. Exodus 9:5 The LORD set a definite time, saying, "Tomorrow the LORD will do this thing in the land." time - Ex 9:18 8:23 10:4 Nu 16:5 Job 24:1 Ec 3:1-11 Jer 28:16,17 Mt 27:63,64 JEHOVAH'S BLOW WELL TIMED! The LORD set a definite time - Bruckner has an interesting comment that "The LORD set a time, as Pharaoh’s visible control diminishes and Yahweh’s increases. In the plague of frogs, Pharaoh set the time (8:9). With the flies, Moses set the times of their infestation and removal (Es 8:23, 29). Hereafter, the Lord would establish the timing (Ex 9:18 hail; Ex 10:4 locusts). (Exodus (Understanding the Bible Commentary) Saying, "Tomorrow the LORD will do this thing in the land." - This blow is not haphazard by holy determined! This specific timing indicates this is not a natural but a supernatural sign! Notice that Moses clearly says the LORD will do this thing. Hamilton - Four times in these plagues (Ex 8:23; Ex 9:5, 18; Ex 10:4), in the announcement part of the plague, God tells Pharaoh what he is going to do “tomorrow.” Twice “tomorrow” appears after the plague has already come on (Ex 8:10; Ex 8:29). Unlike what Jesus says in Matt 6:34+, “Do not worry about tomorrow,” maybe Pharaoh had better start worrying a bit about tomorrow. Maybe he needs to start singing, “Don’t stop thinking about tomorrow,” especially if such meditation and reflection will move him toward a change of heart, an about-face. But don’t hold your breath. (Exodus: An Exegetical Commentary) David Thompson said it this way - This is interesting because when a person is right with God, Jesus taught we don’t have to worry about tomorrow (Matt. 6:34). But if a person is not right with God, one had better worry about tomorrow. If a person is not right with God, one better worry about the next hour because you may not be around to even see tomorrow. (Sermon) George Bush - Notes Critical and Practical on the Book of Exodus To-morrow the Lord shall do this thing in the land. The fixing of the time in this manner would make the judgment when it came the more remarkable. ‘We know not what any day will bring forth, and therefore cannot say what we will do to-morrow, but God can.’ Henry. Exodus 9:6 So the LORD did this thing on the next day, and all the livestock of Egypt died; but of the livestock of the sons of Israel, not one died. Ex 9:19,25 Ps 78:48,50 SACRED BULL - APIS PLAGUE #5 PESTILENCE So the LORD did this thing on the next day - Note that this prophecy was perfectly fulfilled. The timing substantiates it beyond a shadow of doubt as a miracle and not as some aberrational natural occurrence! Believe it or not! and all the livestock of Egypt died - Here a skeptic might argue that if all the livestock died than where did the beasts come from in Ex 9:25? Hamilton writes "Given that “animals” appear in the next plague of boils (9:9, 10), and in the following plague of hail (9:19, 22, 25), the “all” in “All the livestock of Egypt perished” (v. 6) must mean “most of.”" (Exodus: An Exegetical Commentary) David Thompson - Pharaoh's arrogant rebellion had not only cost him, but it cost the people of his kingdom. One political leader in rebellion against God does affect the entire nation. One political leader who is righteous before God also does the same. (Sermon) NET NOTE - The word “all” clearly does not mean “all” in the exclusive sense, because subsequent plagues involve cattle. The word must denote such a large number that whatever was left was insignificant for the economy. It could also be taken to mean “all [kinds of] livestock died.” (Exodus 9)
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Guzik - Cole cites an ancient record of a battle the Egyptians lost because their enemies put a herd of cattle in front of their advancing troops. It worked because the Egyptian soldiers would not shoot at the opposing army for fear of accidentally killing what they considered to be the sacred cattle. (Exodus 9) but of the livestock of the sons of Israel, not one died - This clear protection of Israel gives us the second clear indication that this is a miracle. In fact the fact that none of the livestock of Israel died would be in essence a second miracle. George Bush - Notes Critical and Practical on the Book of Exodus 6. All the cattle of Egypt died. That is, some of all sorts; not absolutely each and every one; for we find, v. 19, 25, some remaining which were smitten by a subsequent plague. This peculiar usage of the word ‘all,’ as denoting some of all kinds, instead of the absolute totality of the number spoken of, is of great importance to a right understanding of the sacred Scriptures throughout. Thus, 1 Tim. 2:4, ‘Who will have all men to be saved, and to come unto a knowledge of the truth; i. e. all classes and ranks of men; for he had just before exhorted that prayers should be made for ‘kings and for all that are in authority;’ implying, that as no order of men are placed without the pale of salvation, so none should be left out of the supplications of the saints. In like manner it is to be observed, that while in v. 25, of this chapter it is said that ‘the hail smote every herb of the field,’ in ch. 10:15, we are told that the locusts ate ‘every herb of the land which the hail had left.’ For a full and interesting illustration of this phraseology, see J. P. Smith’s Geology and Scripture Compared, p. 247, in respect to the universality of the deluge. COMPARISON OF THE PLAGUES OF EXODUS AND REVELATION PLAGUE EGYPT TRIBULATION #1 - Nile/Water to blood Ex. 7:20+; Ps 105:29 Rev. 8:8-9‣; 11:6‣; 16:3-6‣ #2 - Frogs Ex 8:6+ Ps 105:30 Rev. 16:13‣ (note) #3 - Gnats Unannounced Ex 8:17+ Rev. 11:6‣??? (note) #4 - Flies Ex. 8:24+; Ps. 105:31 Rev. 11:6‣??? (note) #5 - Livestock Died Ex. 9:6+ Rev. 8:9‣ (note) #6 - Boils Unannounced Ex. 9:10+ Rev. 16:2‣ #7 - Hail Ex. 9:23+; Ps. 105:32 Rev. 8:7‣; 16:21 #8 - Locusts Ex. 10:13+; Ps. 105:34 Rev. 9:3‣ #9 - Darkness Unannounced Ex. 10:22+; Ps. 105:32 Rev. 8:12‣; Rev 9:2‣; Rev 16:10‣ #10 - Death of Firstborn Ex. 12:29+; Ps. 105:36 Exodus 9:7 Pharaoh sent, and behold, there was not even one of the livestock of Israel dead. But the heart of Pharaoh was hardened, and he did not let the people go. the heart - Ex 9:12 7:14 8:32 Job 9:4 Pr 29:1 Isa 48:4 Da 5:20 Ro 9:18 PHARAOH DISREGARDS THIS "BEHOLD!" Stubborn is not the word for Pharaoh, for this distinction and the destruction should have brought him to his senses. This says a lot about the danger of a hard heart in ANYONE! Circumstances and things that should make sense if one is thinking normally, simply do not "compute" in a person with a hard heart. You say white (and it really is white) and they refuse to accept it and say "No! It's black." O, the horror of a hard heart! We see the essence of what happens when a person's heart is given over to themselves in Romans 1:20-28. Notice for example Romans 1:28 "And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper." Pharoah's thinking is "not proper!" And note Ro 1:32 "and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them." This is a hard and foolish heart! Pharaoh sent, and behold, there was not even one of the livestock of Israel dead - Note the interjection "Behold" which called attention to this second miracle. There could be no doubt that it was the finger of God. There could be no doubt that God had protected His people. Intellectually, Pharaoh would not be able to miss these clear supernatural signs. Currid - Pharaoh’s activity is shown as paradoxical. He ‘sends out’ his servants to investigate Goshen, but he refuses to ‘send out’ the people of God from Goshen. (Exodus Commentary) Guzik - Moses told Pharaoh that the Israelites would be spared, and Pharaoh believed it enough to confirm this. Nevertheless, he did not change his heart when it was proven that Moses and his God were exactly right. (Exodus 9) But - Again this term of contrast shows that in spite of overwhelming evidence Pharaoh's heart was hardened. The heart of Pharaoh was hardened - The Hebrew verb for hardened is kabad which has the basic meaning of to be heavy (like "heavy with sin.") . The Septuagint uses the verb baruno which means caused to experience pressure through something weighty, to burden, to weigh down, to oppress by weight. When used of Pharaoh's heart it means be morally stubborn regarding a change of action or attitude. Driver adds that kabad stresses the will as being slow to move, unimpressionable, slow to be affected (Ex 8:15; Ex 8:32; Ex 9:7; Ex 9:34; Ex 10:1; Ex 14:4; Ex 14:17) Note it is somewhat ironic that the verb kabad is used here for hardening but is used later for honoring (first God, then parents in Ex 14:18; Ex 20:12)! Currid - Pharaoh’s denial of the request for Israel to leave was because ‘his heart was heavy’ (kābēd). The verb kābēd is a stative verb, indicating the condition, or state of being, of Pharaoh’s heart. It is not being used as an active verb, as if the heart were in the process of becoming heavy. It simply was in a state of heaviness. (NET says "In context this represents the continuation of a prior condition." Exodus 9)... It may be appropriate at this point to consider how humanity normally views or understands so-called natural disasters. When calamities of nature strike, such as hurricanes, tornadoes, or diseases of cattle, people almost always see no reason or source behind the disaster. They regard it as merely a matter of chance—disorder breaking in on the normal order of nature. ‘Mother Nature’ is fickle and cannot be trusted. In other words, there is no purpose or meaning to natural calamities. The Bible teaches something different. At the very heart and foundation of Scripture is the doctrine of the sovereignty of God. What this means is that God is the Creator of the universe, Lord and Master of all, and his will is the cause of all things. In other words, it is God who is on the throne of the universe, maintaining the creation, directing it and working all things according to his own will and purpose. The biblical picture is that everything that happens in heaven and on earth occurs because of God’s decree, will and purpose. B. B. Warfield gets to the core of the matter when he says, ‘All things without exception, indeed, are disposed by Him … and if calamity falls upon man it is the Lord that has done it.’ Pharaoh and the Egyptians attempted to explain away the plagues as not originating with Yahweh—they looked for other explanations. (Exodus Commentary) And he did not let the people go - His hard heart directed his foolish decision.
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Guzik - The idea behind the ancient Hebrew word for boil is “to burn.” It has the idea of a swelling, painful, skin inflammation. (Exodus 9) NET note - The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead. (Exodus 9) Bruckner - The Hebrew word for “animals” (beast) (behemah) in verses 9–10 is different from the word for “animal” (livestock) (miqneh) in Ex 9:6. Behemah refers to all kinds of animals, not just domestic livestock. (Exodus (Understanding the Bible Commentary) Boils (07822)(shechin) boil, eruption, a serious skin disease and irritation with festering sores. NET on boils - The word שְׁחִין (shékhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7–8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’ava’bu’ot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., Expositor's Bible Commentary). (Exodus 9) Gilbrant - With verbal cognates in Ugaritic, Akkadian, Ethiopic, Arabic, Middle Hebrew and a number of Aramaic dialects, the root verb of shechîn means "to become hot," "to warm." The nominal cognates of shechîn are varied. The noun means "inflammation" in Middle Hebrew, Samaritan, Christian Palestinian Aramaic, Mandaean and Syriac. It means "excitement" in Jewish Aramaic and "something set on fire" (usually referring to incense) in Ethiopic. An Akkadian cognate means "covered in dust, ashes." The Arabic cognate means "heat." The adjective "warm" is attested in Arabic and Akkadian cognates. The precise meaning of shechîn is not clear. It denotes some sort of skin disease and occurs in four contexts among its thirteen attestations. Some meaningful distinctions of skin diseases include dermatitis, a class of skin diseases which are generally caused by surface contact; eczema, which is a type of dermatitis which is produced by internal rather than external factors; finally, boils, which result from the infection of hair follicles. The association of dust and leprosy contained in the Akkadian nominal cognate is interesting when compared with the original occurrence of the Biblical Hebrew noun in Exo. 9. In the account of the plagues which would befall the Egyptians for failure to let the Israelites go, the sixth plague was symbolically enacted when Moses threw soot from an Egyptian furnace into the air. The disease intended was debilitating, as the pain prohibited the Egyptian magicians from being able to face Moses (as the front man for Yahweh) to try and imitate his actions. Further, the pain was severe enough to serve among the curses which the people would bear if they violated the Mosiac Covenant (Deut. 28:27, 35). This ailment could be associated with some sort of externally activated dermal infection. Another context involves a skin condition which made a person ritually unclean (Lev. 13). Ritual uncleanliness meant exclusion from the camp, which had to be made holy in order for Yahweh to dwell among the people. In this passage, a boil seems to be the focus, as the discoloration of the hair protruding from the healed area defined whether the person had another more serious skin ailment (cf. HED #7168). The noun occurs among the physical ailments of Job (Job 2:7). The ailment was frightfully painful and clearly produced some substance at the surface which Job scraped. The noun occurs in the phrase, "from the sole of your foot unto the top of your head," a formulaic construction found in Deut. 28:35. Likewise, Hezekiah was on his deathbed, only to be miraculously healed by Yahweh (2 Ki. 20:7; Isa. 38:21). Among his symptoms were a large shechîn on his body. It was through the rupture of the shechîn that the divine healing was manifested, when, at the command of the prophet Isaiah, those caring for the king applied a poultice of figs to the wound. Hezekiah recovered and lived another fifteen years. The shechîn here was not merely a boil, since it was likely the external manifestation of a deadly internal ailment (in both modern and ancient Israelite interpretation). (Complete Biblical Library Hebrew-English Dictionary) Exodus 9:10 So they took soot from a kiln, and stood before Pharaoh; and Moses threw it toward the sky, and it became boils breaking out with sores on man and beast. boil - De 28:27 So they took soot from a kiln, and stood before Pharaoh; and Moses threw it toward the sky, and it became boils breaking out with sores on man and beast - Soot became boils and then sores apparently immediately. Imagine the fear of the people. And for us animal lovers, imagine the poor innocent animals' reaction? I become unnerved if my dog cries! Thompson has an interesting note on beast - Now the “beasts” refer to any animal that wasn’t killed in the previous plague. This can refer to a couple of things. Undoubtedly many Egyptians went to the Hebrews and purchased some of their animals, which would explain why they had more. Also, this is a different Hebrew word than “livestock” in verse 3. This would include the wild beasts such as lions, alligators, hippopotamus (Ibid., p. 105). (Sermon) George Bush - Notes Critical and Practical on the Book of Exodus It shall become dust, &c.; i. e. it shall by a miraculous diffusion become a fine cinder-like sleet floating in the atmosphere above the surface of the earth like a cloud of dust which does not subside, and wherever it lights upon the persons of men causing a ‘boil breaking forth with blains.’ Heb. ‘boil budding, germinating, or efflorescing with pustules or blisters.’ The original term for ‘boil,’ שחין shehin, denotes an inflammation, which gives us the true sense of the obsolete word ‘blains,’ accompanied with a sense of tormenting heat, which first produces a morbid tumor, and then a malignant ulcer. In Job, 2:7, 8, the word occurs in the sense of a burning itch or an inflamed scab, which Job could not remove with his nails, and was therefore obliged to make use of a potsherd, or fragment of a broken earthen vessel, for the purpose In the case of the Egyptians, the ‘Shehin’ was of a still more virulent nature so that they were in fact visited with a treble punishment at once, viz. aching boils, nauseous ulcers, and burning itch. To this severe plague the threatening of Moses, Deut. 28:27, obviously has reference; ‘The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch whereof thou canst not be healed.’ The Gr. renders it by ελκος, ulcer, which occurs, Rev. 16:2, which in our version is translated ‘noisome and grievous sore.’ The judgment of the first vial, therefore, considered in the letter, was similar to that of the sixth plague of Egypt. Exodus 9:11 The magicians could not stand before Moses because of the boils, for the boils were on the magicians as well as on all the Egyptians. Ex 7:11,12 8:18,19 Isa 47:12-14 2Ti 3:8,9 Rev 16:2 PAINFUL EMBARRASSING PLAGUE FOR MAGICIANS! The magicians could not stand before Moses because of the boils, for the boils were on the magicians as well as on all the Egyptians - Note boils were not stated to be on Israelites. God’s providential care of Israel was evident in each of the last seven plagues, because the Jews escaped each one of them (Ex 8:22–23; Ex 9:4, 11, Ex 9:26; Ex 10:6, Ex 10:23; Ex 11:7). It is also notable that the magicians are still trying to oppose Moses and Aaron (and of course Jehovah), but they had not experienced success after the second plague (frogs). Now not only can they not duplicate the sign, they themselves are afflicted with the sign. THOUGHT - The Septuagint translates "could not stand before" with Greek ouk (= absolute negation) and dunamai (= capability or power) indicating they absolutely had no power to stand. The verb dunamai is in the imperfect tense which normally speaks of repeated action, and in this case pictures them attempting to work a counterfeit again and again, but with absolutely no power to do so! In this "power struggle" it was clearly God Who won! And perhaps they could not even physically stand if the boils got on their feet! Dear reader, God will win in the end, so if you have never done it, you need to humble yourself and place your faith in Jesus Christ Who has defeated Satan on the Cross and one day soon will return to crush all godless, rebellious enemies. As Paul said “Believe in the Lord Jesus, and you will be saved" (Acts 16:31+) Currid - The Hebrew verb for ‘to stand’ is the same one that was used in the previous verse. It highlights a contrast: whereas Moses and Aaron could stand before Pharaoh and perform miraculous feats, the Egyptian magicians could not even stand before the Hebrew prophets. Here we have another proof of the power of Yahweh. (Exodus Commentary)
Êxodo 9
Guzik - This plague was probably directed against the Egyptian god Imhotep, who was said to be the god of medicine. (Exodus 9) Davis - “This plague, like previous ones, most assuredly had theological implications for the Egyptians. While it did not bring death, it was serious and painful enough to cause many to seek relief from many of the Egyptian deities charged with the responsibility of healing. Serapis was one such deity. One is also reminded of Imhotep, the god of medicine and the guardian of healing sciences. The inability of these gods to act in behalf of the Egyptian surely must have led to deep despair and frustration. Magicians, priests, princes, and commoners were all equally affected by the pain of this judgment, a reminder that the God of the Hebrews was a sovereign God and superior to all man-made idols.” J
Êxodo 9
Guzik - In this bold declaration, God told Pharaoh through Moses that his resistance was being used for God’s glory.. If Pharaoh though he was accomplishing anything with his resistance against God, he was completely wrong. All his stubborn rebellion merely glorified the LORD more in the end. (Exodus 9) Plagues (04046) (maggephah from nagaph = strike, smite) means a blow, pestilence, defeat, plague, slaughter, plague, pestilence, strike, smite. It always denotes a plague sent by God. Maggephah frequently describes a blow reflecting divine retribution (as in Zech 14:12, 15, 18). This is the first use of maggephah describing the plague intended to pierce Pharaoh's heart. You may know that there is no one like Me in all the earth - The Hebrew word yada means to know relationally and experientially. Pharaoh will experience the sovereign power of Yahweh and in this relation/experience will come to know Him! Recall the Pharaoh earlier declared "I do not know the LORD!" (Ex 5:2). Yahweh is about to rectify Pharaoh's ignorance! The result of plagues 7-10 will be to show Pharaoh there was no one like the LORD. God will ensure that Pharaoh and his servants acknowledge the hand of Jehovah over Egypt and all the earth! So God states the purpose clearly in this plague. Earlier Moses had agreed to entreat Jehovah that the frogs might be removed declaring “May it be according to your word, (PURPOSE) that you may know that there is no one like the LORD our God." (Ex 8:10+) 2 Chronicles 14:11ESV And Asa cried to the LORD his God, "O LORD, there is none like you to help, between the mighty and the weak. Help us, O LORD our God, for we rely on you, and in your name we have come against this multitude. O LORD, you are our God; let not man prevail against you." Cassuto on there is no one like Me - After the division of the Sea of Reeds, the children of Israel will proclaim in their song (Ex 15:11): ‘Who is like Thee [כָמֹכָה khāmōkhā], O Lord, among the gods? Who is like Thee [כָּמֹכָה kāmōkhā], majestic in holiness, terrible in glorious deeds, doing wonders?’ (A Commentary on the Book of Exodus) Bruckner - These verses (as well as Ex 10:1–2) most clearly explain the point of the ten plagues. They are to proclaim Yahweh’s name and reputation as God of all the earth. We see this in two purpose clauses: “so you may know that there is no one like me in all the earth” (Ex 9:14b) “that my name might be proclaimed in all the earth” (Ex 9:16b) (Exodus (Understanding the Bible Commentary) It is interesting that the Hebrew word for "like" (kemo) is a term of comparison used to assert that something is like something else and is used here to show that NOTHING is like Jehovah! And then it is used in later after Israel's deliverance and Pharaoh's army chases after them. In Exodus 15:5 we read "they (Egyptians in Red Sea) when down into the depths LIKE (kemo) a stone!" WHO IS LIKE YOU? GOD ANSWERS.... You may know that there is no one like Me in all the earth. - Exodus 9:14 Like (kemo) is used in a similar description of Jehovah. Take a moment to meditate on the greatness of Jehovah Exodus 15:11 “Who is like (kemo) You among the gods, O LORD? Who is like (kemo) You, majestic in holiness, Awesome in praises, working wonders? 2 Samuel 7:22 “For this reason You are great, O Lord GOD; for there is none like (kemo) You, and there is no God besides You, according to all that we have heard with our ears. 1 Kings 8:23 He said, “O LORD, the God of Israel, there is no God like (kemo) You in heaven above or on earth beneath, keeping covenant and showing lovingkindness to Your servants who walk before You with all their heart, 1 Chronicles 17:20 “O LORD, there is none like (kemo) You, nor is there any God besides You, according to all that we have heard with our ears. 2 Chronicles 6:14 He said, “O LORD, the God of Israel, there is no god like (kemo) You in heaven or on earth, keeping covenant and showing lovingkindness to Your servants who walk before You with all their heart; Psalm 35:10 All my bones will say, “LORD, who is like (kemo) You, Who delivers the afflicted from him who is too strong for him, And the afflicted and the needy from him who robs him?” Psalm 71:19 For Your righteousness, O God, reaches to the heavens, You who have done great things; O God, who is like (kemo) You? Psalm 86:8 There is no one like (kemo) You among the gods, O Lord, Nor are there any works like Yours. Psalm 89:8 O LORD God of hosts, who is like (kemo) You, O mighty LORD? Your faithfulness also surrounds You. Isaiah 44:7 ‘Who is like (kemo) Me? Let him proclaim and declare it; Yes, let him recount it to Me in order, From the time that I established the ancient nation. And let them declare to them the things that are coming And the events that are going to take place. Isaiah 46:9 “Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like (kemo) Me, Jeremiah 10:6-7 There is none like (kemo) You, O LORD; You are great, and great is Your Name in might. 7 Who would not fear You, O King of the nations? Indeed it is Your due! For among all the wise men of the nations And in all their kingdoms, There is none like (kemo) You. Micah 7:18 Who is a God like (kemo) You, who pardons iniquity And passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, Because He delights in unchanging love. SUGGESTION - After meditating on the preceding passages, now take a moment to Praise our God, for Who is like Him? Play the song Who is Like You to help you praise our God majestic in holiness, awesome in praises, working wonders. Like (03644)(kemo) is a Hebrew particle meaning like or as. It is used to assert that something is like something else. The word ke stands by itself fifty-six times and when it does it always uses the expanded form kemô. This is the form used in combination with the light suffixes, e.g. kāmônî, "like me," kāmôkā "like you,"(TWOT) Kemo - 96x in 90v - alike(1), comparison(1), if(1), like(84), likewise(1), so(1), such(4), such*(1), thus(1), when(1). Gen. 19:15; Gen. 34:15; Gen. 44:15; Exod. 9:14; Exod. 11:6; Exod. 15:5; Exod. 15:8; Exod. 15:11; Exod. 30:32; Exod. 30:33; Exod. 30:38; Num. 23:10; Deut. 4:32; Deut. 7:26; Deut. 18:15; Deut. 18:18; Deut. 33:29; Jdg. 8:18; Jdg. 9:48; 1 Sam. 10:24; 1 Sam. 21:9; 1 Sam. 26:15; 2 Sam. 7:22; 2 Sam. 9:8; 1 Ki. 3:12; 1 Ki. 3:13; 1 Ki. 8:23; 1 Ki. 13:18; 2 Ki. 18:5; 2 Ki. 23:25; 1 Chr. 17:20; 2 Chr. 6:14; 2 Chr. 35:18; Neh. 6:11; Neh. 9:11; Neh. 13:26; Job 1:8; Job 2:3; Job 6:15; Job 12:3; Job 14:9; Job 31:37; Job 35:8; Job 36:22; Job 38:14; Job 40:9; Job 40:17; Ps. 29:6; Ps. 35:10; Ps. 50:21; Ps. 58:4; Ps. 58:7; Ps. 58:9; Ps. 71:19; Ps. 73:15; Ps. 78:13; Ps. 78:69; Ps. 79:5; Ps. 86:8; Ps. 88:5; Ps. 89:8; Ps. 89:46; Ps. 90:9; Ps. 92:7; Ps. 115:8; Ps. 135:18; Cant. 6:10; Cant. 7:1; Isa. 44:7; Isa. 46:9; Isa. 51:6; Jer. 10:6; Jer. 10:7; Jer. 13:21; Jer. 15:18; Jer. 30:7; Jer. 49:19; Jer. 50:26; Jer. 50:44; Lam. 1:21; Ezek. 5:9; Ezek. 16:57; Hos. 7:4; Hos. 13:7; Joel 2:2; Mic. 7:18; Hab. 3:14; Hag. 2:3; Zech. 10:2; Zech. 10:7 George Bush - Notes Critical and Practical on the Book of Exodus I will send all my plagues upon thine heart. In again repeating his demand for his people’s deliverance, and his threatenings against Pharaoh’s disobedience, the Most High makes a startling and terrible declaration. If lesser judgments do not do their work, God will send greater. Moses is charged to tell Pharaoh that, in the plagues that remained to be inflicted there would be a kind of concentrated terribleness, so that each one should come upon him as if with the accumulated weight of all the rest. What he had already experienced was indeed grievous, but it should be nothing compared to what was to follow. They were to be such plagues as should not only endanger the body, but smite the heart, the inner man. They should penetrate the inward spirit with such indescribable pangs of terror, that it would seem as if the whole magazine of heaven’s vengeance were opened upon him and his people. This seems to be what is intended by the language—‘I will at this time send all my plagues upon thine heart,’ where we are probably to understand by ‘this time,’ the time occupied by the whole ensuing course of judgments that should finally end in the utter destruction of Pharaoh. Exodus 9:15 "For if by now I had put forth My hand and struck you and your people with pestilence, you would then have been cut off from the earth. NET Exodus 9:15 For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth. (Exodus 9) NLT Exodus 9:15 By now I could have lifted my hand and struck you and your people with a plague to wipe you off the face of the earth. NIV Exodus 9:15 For by now I could have stretched out my hand and struck you and your people with a plague that would have wiped you off the earth. put forth My hand - Ex 9:3,6,16 3:20 that - Ex 11:4-6 12:29,30 cut off - Ex 14:28 1Ki 13:34 Pr 2:22 GOD COULD HAVE DESTROYED EGYPT Cassuto introduces this next section - Since the third cycle (ED: of three plagues) is severer and more decisive than the earlier ones, the account of the plagues that it comprises is longer and fuller than that of the preceding plagues. Even in regard to the third plague of the cycle, which comes without warning, the text is not as terse as it was with reference to the third plague of the first and second cycles. In the same way, Moses’ address to Pharaoh is more expansive than formerly. He begins with a preliminary explanation, in the Lord’s name, of his actions (A Commentary on the Book of Exodus) For if by now I had put forth My hand (cf Ex 9:3) and struck you and your people with pestilence, you would then have been cut off from the earth - Moses was to tell Pharaoh that if God would have struck you with pestilence, you and all of the Egyptians would be dead and cut off from the earth. Struck (Hebrew = nakah; Lxx = patasso) means to beat, strike, wound and is a frequent verb in Exodus - Exod. 2:11; Exod. 2:12; Exod. 2:13; Exod. 3:20; Exod. 5:14; Exod. 5:16; Exod. 7:17; Exod. 7:20; Exod. 7:25; Exod. 8:16; Exod. 8:17; Exod. 9:15; Exod. 9:25; Exod. 9:31; Exod. 9:32; Exod. 12:12; Exod. 12:13; Exod. 12:29; Exod. 17:5; Exod. 17:6; Exod. 21:12; Exod. 21:15; Exod. 21:18; Exod. 21:19; Exod. 21:20; Exod. 21:26; Exod. 22:2; Mattoon - God could have wiped out Egypt totally by this point, but He didn't. In mercy, He was giving Pharaoh one opportunity after another to repent and obey the Lord's command. Soon, Pharaoh's time will be up. (Treasures from Exodus)