Text -- Exodus 9:1-6 (NET)

The Fifth Blow: Disease

9:1 Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me! 9:2 For if you refuse to release them and continue holding them, 9:3 then the hand of the Lord will surely bring a very terrible plague on your livestock in the field, on the horses, the donkeys, the camels, the herds, and the flocks. 9:4 But the Lord will distinguish between the livestock of Israel and the livestock of Egypt, and nothing will die of all that the Israelites have.”’” 9:5 The Lord set an appointed time, saying, “Tomorrow the Lord will do this in the land.” 9:6 And the Lord did this on the next day; all the livestock of the Egyptians died, but of the Israelites’ livestock not one died.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 9:3

Immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, shall die by a sort of pestilence. The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our father. And his providence is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psa 36:6.

Wesley: Exo 9:6

All that were in the field. The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness, and to share in his punishment. The Egyptians worshipped their cattle; it was among them that the Israelites learned to make a god of a calf; in that therefore this plague meets with them.

Wesley: Exo 9:6

Doth God take care for oxen? Yes, he doth, his providence extends itself to the meanest of his creatures.

JFB: Exo 9:3-5

A fifth application was made to Pharaoh in behalf of the Israelites by Moses, who was instructed to tell him that, if he persisted in opposing their departure, a pestilence would be sent among all the flocks and herds of the Egyptians, while those of the Israelites would be spared. As he showed no intention of keeping his promise, he was still a mark for the arrows of the Almighty's quiver, and the threatened plague of which he was forewarned was executed. But it is observable that in this instance it was not inflicted through the instrumentality or waving of Aaron's rod, but directly by the hand of the Lord, and the fixing of the precise time tended still further to determine the true character of the calamity (Jer 12:4).

JFB: Exo 9:6

Not absolutely every beast, for we find (Exo 9:19, Exo 9:21) that there were still some left; but a great many died of each herd--the mortality was frequent and widespread. The adaptation of this judgment consisted in Egyptians venerating the more useful animals such as the ox, the cow, and the ram; in all parts of the country temples were reared and divine honors paid to these domesticated beasts, and thus while the pestilence caused a great loss in money, it also struck a heavy blow at their superstition.

Clarke: Exo 9:1

The Lord God of the Hebrews - It is very likely that the term Lord, יויה Yehovah , is used here to point out particularly his eternal power and Godhead; and that the term God, אלהי Elohey , is intended to be understood in the sense of Supporter, Defender, Protector, etc. Thus saith the self-existent, omnipotent, and eternal Being, the Supporter and Defender of the Hebrews, "Let my people go, that they may worship me.

Clarke: Exo 9:3

The hand of the Lord - The power of God manifested in judgment

Clarke: Exo 9:3

Upon the horses - סוסים susim . This is the first place the horse is mentioned; a creature for which Egypt and Arabia were always famous. סס sus is supposed to have the same meaning with שש sas , which signifies to be active, brisk, or lively, all which are proper appellatives of the horse, especially in Arabia and Egypt. Because of their activity and swiftness they were sacrificed and dedicated to the sun, and perhaps it was principally on this account that God prohibited the use of them among the Israelites

Clarke: Exo 9:3

A very grievous murrain - The murrain is a very 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; which symptoms prove that a general inflammation has taken place. The original word דבר deber is variously translated. The Septuagint have θανατος, death; the Vulgate has pestis , a plague or pestilence; the old Saxon version, to die, any fatal disease. Our English word murrain comes either from the French mourir , to die, or from the Greek μαραινω maraino , to grow lean, waste away. The term mortality would be the nearest in sense to the original, as no particular disorder is specified by the Hebrew word.

Clarke: Exo 9:4

The Lord shall sever - See Clarke on Exo 8:22 (note).

Clarke: Exo 9:5

To-morrow the Lord shall do this - By thus foretelling the evil, he showed his prescience and power; and from this both the Egyptians and Hebrews must see that the mortality that ensued was no casualty, but the effect of a predetermined purpose in the Divine justice.

Clarke: Exo 9:6

All the cattle of Egypt died - That is, All the cattle that did die belonged to the Egyptians, but not one died that belonged to the Israelites, Exo 9:4, Exo 9:6. That the whole stock of cattle belonging to the Egyptians did not die we have the fullest proof, because there were cattle both to be killed and saved alive in the ensuing plague, Exo 9:19-25. By this judgment the Egyptians must see the vanity of the whole of their national worship, when they found the animals which they not only held sacred but deified, slain without distinction among the common herd, by a pestilence sent from the hand of Jehovah. One might naturally suppose that after this the animal worship of the Egyptians could never more maintain its ground.

Calvin: Exo 9:1

1.Then the Lord said No complaint or expostulation of Moses is here recounted; and it is possible that he was quiet and silent, whilst God foresaw what it was necessary to do, and even commanded what He would have done. But since he only gives a brief summary of occurrences, we may probably conjecture that, as the evil grew worse, he had recourse from time to time to the remedy. In the denunciation, “the Lord God of the Hebrews” is no unmeaning repetition, that Pharaoh may learn that he, whom he thought to have repelled in the abundance of his pride, was still in the field against him. For God insults his ferocity, and by setting forth his name contemptuously defies his wrath. We have already said that Pharaoh is convicted of sacrilege, both in his oppression of God’s people and in defrauding God Himself of His due honor; therefore those words, “Let my people go, that they may serve me,” have the force of aggravating his sin.

Calvin: Exo 9:2

2.But if thou refuse God again urges him to obedience through fear of punishment, as He usually deals with the froward. Yet he permits him a short space of time for repentance, (as before,) if perchance he may lay aside his perverse determination to refuse. And this Moses now relates more distinctly in the fifth verse, both to show the extreme obstinacy of his malice, because the tyrant mocks at God’s forbearance, and follows his own lust; and also to manifest more clearly from the circumstance of time, that the cattle of Egypt were smitten not by chance but by the hand of God. There is also an implied reproof of his senseless obstinacy, as though Moses said, that God was already enough, and more than enough, provoked; and therefore, unless he should desist, that God had new and more terrible plagues at hand, whereby He would overwhelm him. The murrain is appositely called God’s “hand,” because it arose from His just judgment; for this expression is opposed to natural causes, to the arts and devices of men, and to accidental chances — as if Moses had said that the hand of God would appear in “the very grievous murrain,” that Pharaoh may perceive the Deity to be wroth with him. Moreover, though this might seem a lighter plague than those preceding it, yet it was doubtless more grievous and afflictive to the Egyptians, because it involved much greater injury at a future period. The hand of God had before been adverse to them for a short time, and the evil had been removed together with the infliction; but now the destruction of the cattle will affect them for many years. For this kind of gradation in the judgments of God must be observed, as the Law also denounces against transgressors punishments sevenfold greater, if they do not speedily return into the way. (See Lev 26:18.) As to his saying that “all the cattle died,” it is a comprehensive ¹⁰³ expression, for immediately it will appear that a considerable number of animals still remained. But he means that the herds were everywhere destroyed, and the flocks smitten by the murrain; or, if you prefer it, that the murrain was general in its attack, and that it reduced Egypt to a state of poverty by the destruction of their cattle and other animals. Finally, the universal term merely refers to this plague having been a remarkable proof of God’s anger, because the pestilence did not only kill a few animals, as it usually does, but made havoc far and wide of a vast number of herds and flocks.

Defender: Exo 9:6

It is futile to attempt naturalistic explanations for these selective miracles. The plagues of flies, cattle murrain (probably anthrax), boils, hail, thick darkness, and the death of the firstborn were all visited only on the Egyptians, sparing the Israelites (Exo 8:22; Exo 9:6, Exo 9:11; Exo 10:23; Exo 12:23). These were true miracles with the purpose of creating Israel as God's elect nation and of demonstrating this fact to all nations, both to Israel and the Gentiles."

TSK: Exo 9:1

Exo 9:13, Exo 3:18, Exo 4:22, Exo 4:23, Exo 5:1, Exo 8:1, Exo 8:20, Exo 10:3

TSK: Exo 9:2

Exo 4:23, Exo 8:2, Exo 10:4; Lev 26:14-16, Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Psa 7:11, Psa 7:12, Psa 68:21; Isa 1:20; Rom 2:8; Rev 2:21, Rev 2:22, Rev 16:9

TSK: Exo 9:3

the hand : Exo 7:4, Exo 8:19; 1Sa 5:6-11, 1Sa 6:9; Act 13:11

murrain : We may observe a particular scope and meaning in this calamity, if we consider it in regard to the Egyptians, which would not have existed in respect to any other people. They held in idolatrous reverence almost every animal, but some they held in particular veneration; as the ox, cow, and ram. Among these, Apis and Mnevis are well known; the former being a sacred bull, worshipped at Memphis, as the latter was at Heliopolis. A cow or heifer had the like honours at Momemphis; and the same practice seems to have been adopted in most of the Egyptian nomes . By the infliction of this judgment, the Egyptian deities sank before the God of the Hebrews. See Bryant, pp. 87-93. Exo 5:3

TSK: Exo 9:4

Exo 8:22, Exo 10:23, Exo 12:13; Isa 65:13, Isa 65:14; Mal 3:18

TSK: Exo 9:5

a set time : Exo 9:18, Exo 8:23, Exo 10:4; Num 16:5; Job 24:1; Ecc 3:1-11; Jer 28:16, Jer 28:17; Mat 27:63, Mat 27:64

TSK: Exo 9:6

Exo 9:19, Exo 9:25; Psa 78:48, Psa 78:50

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 9:3

A very grievous murrain - Or "pestilence;"but the word "murrain,"i. e. "a great mortality,"exactly expresses the meaning. This terrible visitation struck far more severely than the preceding, which had caused distress and suffering; it attacked the resources of the nation.

The camels - These animals are only twice mentioned, here and Gen 12:16, in connection with Egypt. Though camels are never represented on the monuments, they were known to the Egyptians, and were probably used on the frontier.

Barnes: Exo 9:6

All the cattle - i. e. which were left in the field; compare Exo 9:19-21.

Poole: Exo 9:3

The hand of the Lord; in an immediate manner, not by my rod, that thou mayst know it is not I, but the Lord, which doth all these things to thee.

Thy cattle which they kept for their wool or milk, or manifold uses and services, though not for food and sacrifice.

Poole: Exo 9:6

All the cattle either of all sorts, or a very great number of them, as the word all is frequently used; or rather, all that were in the field, as it is expressly limited, Exo 9:3 , but not all absolutely, as appears from Exo 9:9,19,25 14:23 .

Haydock: Exo 9:1

Lateward. The hail fell in February. (Bonfrere) Aristophanes (in Avibus) says, the Egyptians and Phenicians have their harvest when the cuckoo begins to sing. The month Nisan, which answers to part of March and April, was honoured with the first fruits, chap. xiii. 4. (Menochius)

Haydock: Exo 9:3

My hand. God inflicts the fourth, fifth, and tenth plagues without Moses.

Haydock: Exo 9:5

Land. Moses related all this to the king, according to the Samaritan copy.

Haydock: Exo 9:6

All the beasts. That is, many of all kinds. (Challoner) ---

So it is said, (Jeremias ix. 26,) all the nations are uncircumcised, though some few observed the rite of circumcision with the Jews. (Haydock)

Gill: Exo 9:1

Then the Lord said unto Moses,.... The same day the plague of the flies was removed:

go in unto Pharaoh boldly, without any fear of him or his court:

and tell him, thus saith the Lord God of the Hebrews: speak in the name of Jehovah, the God whom the Hebrews worship, and who owns them for his people, and has a special love for them, and takes a special care of them, and is not ashamed to be called their God, as poor and as oppressed as they be:

let my people go, that they may serve me; this demand had been often made, and, though so reasonable, was refused.

Gill: Exo 9:2

For if thou refuse to let them go,.... Continue to refuse, as he had done:

and wilt hold them still; in the land, and under his dominion and oppression.

Gill: Exo 9:3

Behold, the hand of the Lord,.... Which was stronger than his, with which he held the Israelites:

is upon thy cattle which is in the field: this takes in all in general, of which the particulars follow, though limited to such as were in the field, and so did not take in what were at home in their out houses and stables:

upon the horses: of which there was great plenty in Egypt, as appears from various places of Scripture:

upon the asses; used for carrying burdens from place to place:

and upon the camels; used the like purposes, and to ride upon, and particularly to travel with through desert places for commerce, being able to proceed on without water for a considerable time:

upon the oxen, and upon the sheep; oxen were for labour to plough with, and sheep for their wool, and all of them to trade with: there shall be

a very grievous murrain: or "pestilence" ^y, a very noisome one, and which would carry off great numbers; the Targums of Onkelos and Jonathan render it a "death", as the Jews commonly call a pestilence, whether on man or beast, because it generally sweeps away large numbers.

Gill: Exo 9:4

And the Lord shall sever between the cattle of Israel and the cattle of Egypt,.... Make such a difference and distinction between them, that the murrain should not be on the one, when it was on the other, and which was a very marvellous thing; and especially in the land of Goshen, where the Egyptians had much cattle, and Pharaoh himself, see Gen 47:6 and yet, though the cattle of Israel breathed in the same air, drank of the same water, and fed in the same pastures, they had not the murrain as the cattle of Egypt had; and the word here used signifies a marvellous separation, as has been observed on Exo 7:22,

and there shall nothing die of all that is the children's of Israel; not an horse, nor an ass, nor an ox, nor a sheep.

Gill: Exo 9:5

And the Lord appointed a set time,.... For the coming of this plague, that it might plainly appear it came from him, and was not owing to any natural cause:

saying, tomorrow the Lord shall do this thing in the land; thus giving him time and space, as he had often done before, to consider the matter well, repent of his obstinacy, and dismiss the people of Israel, and so prevent the plague coming upon the cattle, as threatened.

Gill: Exo 9:6

And the Lord did that thing on the morrow,.... Brought a murrain, or a pestilential disease on the cattle. This, according to Bishop Usher, was on the second day of the seventh month, which afterwards became the first month, the month Abib, which answers to part of March and part of April, and seems to be about the seventeenth of March:

and all the cattle of Egypt died; not all absolutely, for we read of some afterwards, Exo 9:9 but all that were in the field, Exo 9:3 and it may be not strictly all of them, but the greatest part of them, as Aben Ezra interprets it; some, and a great many of all sorts, in which limited sense the word "all" is frequently used in Scripture:

but of the cattle of the children of Israel died not one; at least of the murrain, or by the hand of God, and perhaps not otherwise, which was very wonderful, since such a disorder is usually catching and spreading.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 9:1

¹ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

NET Notes: Exo 9:2

¹ tn The object “them” is implied in the context.

² tn עוֹד (’od), an adverb meaning “yet, still,” can be inflected with suffixes and used as a predicator of existence, with the nuance “to still be, yet be” (T. O. Lambdin, Introduction to Biblical Hebrew, 171-72, §137). Then, it is joined here with the Hiphil participle מַחֲזִיק (makhaziq) to form the sentence “you are still holding them.”

NET Notes: Exo 9:3

¹ tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3,” VT 17 (1967): 483-84.

² tn The word דֶּבֶר (dever) is usually translated “pestilence” when it applies to diseases for humans. It is used only here and in Ps 78:50 for animals.

³ sn The older view that camels were not domesticated at this time (S. R. Driver, Exodus, 70; W. F. Albright, Archaeology and the Religion of Israel, 96; et. al.) has been corrected by more recently uncovered information (see K. A. Kitchen, NBD³ 160-61).

NET Notes: Exo 9:4

¹ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 11:7; 33:16.

² tn There is a wordplay in this section. A pestilence – דֶּבֶר (dever) – will fall on Egypt’s cattle, but no thing – דָּבָר (davar) – belonging to Israel would die. It was perhaps for this reason that the verb was changed in v. 1 from “say” to “speak” (דִּבֶּר, dibber). See U. Cassuto, Exodus, 111.

³ tn The lamed preposition indicates possession: “all that was to the Israelites” means “all that the Israelites had.”

NET Notes: Exo 9:5

¹ tn Heb “and Yahweh set.”

² tn Heb “this thing.”

NET Notes: Exo 9:6

¹ tn Heb “this thing.”

² tn Heb “on the morrow.”

³ tn 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.”

⁴ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

Geneva Bible: Exo 9:4

And the LORD shall ^{( a )} sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children's of Israel.

^{( a )} He will declare his heavenly judgment against his enemies, and his favour toward his children.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 9:1-35

1 The murrain of beasts.

8 The plague of boils and blains.

13 The message of Moses about the hail.

22 The plague of hail.

27 Pharaoh sues to Moses, but yet is hardened.

MHCC: Exo 9:1-7

God will have Israel released, Pharaoh opposes it, and the trial is, whose word shall stand. The hand of the Lord at once is upon the cattle, many of which, some of all kinds, die by a sort of murrain. This was greatly to the loss of the owners; they had made Israel poor, and now God would make them poor. The hand of God is to be seen, even in the sickness and death of cattle; for a sparrow falls not to the ground without our Father. None of the Israelites' cattle should die; the Lord shall sever. The cattle died. The Egyptians worshipped their cattle. What we make an idol of, it is just with God to remove from us. This proud tyrant and cruel oppressor deserved to be made an example by the just Judge of the universe. None who are punished according to what they deserve, can have any just cause to complain. Hardness of heart denotes that state of mind upon which neither threatenings nor promise, neither judgements nor mercies, make any abiding impression. The conscience being stupified, and the heart filled with pride and presumption, they persist in unbelief and disobedience. This state of mind is also called the stony heart. Very different is the heart of flesh, the broken and contrite heart. Sinners have none to blame but themselves, for that pride and ungodliness which abuse the bounty and patience of God. For, however the Lord hardens the hearts of men, it is always as a punishment of former sins.

Matthew Henry: Exo 9:1-7

Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, Exo 9:1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, Exo 9:2, Exo 9:3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, Exo 9:4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psa 36:6. 4. To make the warning the more remarkable, the time is fixed (Exo 9:5): Tomorrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do tomorrow, but it is not so with God.

II. The plague itself inflicted. The cattle died, Exo 9:6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom 8:20, Rom 8:22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa 19:1.

III. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God: Not one of the cattle of the Israelites died, Exo 9:6, Exo 9:7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Psa 91:6, Psa 91:7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.

Keil-Delitzsch: Exo 9:1-2

The fifth plague consisted of a severe Murrain, which carried off the cattle ( מקנה , the living property) of the Egyptians, that were in the field. To show how Pharaoh was accumulating guilt by his obstinate resistance, in the announcement of this plague the expression, " If thou refuse to let them go "(cf. Exo 8:2), is followed by the words, " and wilt hold them (the Israelites) still "( עוד still further, even after Jehovah has so emphatically declared His will).

Keil-Delitzsch: Exo 9:3-5

" The hand of Jehovah will be ( הויה , which only occurs here, as the participle of היה , generally takes its form from הוה , Neh 6:6; Ecc 2:22) against thy cattle...as a very severe plague ( דּבר that which sweeps away, a plague), i.e., will smite them with a severe plague. A distinction was again made between the Israelites and the Egyptians. " Of all (the cattle) belonging to the children of Israel, not one ( דּבּר Exo 9:4, = אחד Exo 9:6) shall die ."A definite time was also fixed for the coming of the plague, as in the case of the previous one (Exo 8:23), in order that, whereas murrains occasionally occur in Egypt, Pharaoh might discern in his one the judgment of Jehovah.

Keil-Delitzsch: Exo 9:6

In the words " all the cattle of the Egyptians died, " all is not to be taken in an absolute sense, but according to popular usage, as denoting such a quantity, that what remained was nothing in comparison; and, according to Exo 9:3, it must be entirely restricted to the cattle in the field . For, according to Exo 9:9 and Exo 9:19, much of the cattle of the Egyptians still remained even after this murrain, though it extended to all kinds of cattle, horses, asses, camels, oxen, and sheep, and differed in this respect from natural murrains.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 5:1--11:10

B. God's demonstrations of His sovereignty chs. 5-11

God permitted the conflict between Moses and Pharaoh for three reasons at least.

1. In this conflict God displayed His superior power and sovereignty over Pharaoh and the gods of Egypt.

2. God strengthened the faith of His people so that they would trust and obey Him and thereby realize all of His gracious purposes for them as a nation.

3. God also used these events to heighten anticipation of and appreciation for the redemption He would provide. The Israelites would forever after look back on the Exodus as the greatest demonstration of God's love at work for them.

"It is impossible to find a more exact illustration of the truth of Rom. i. than that presented in this story of Pharaoh's conflict with Jehovah."⁹⁹

Constable: Exo 8:20--9:13

5. The fourth, fifth, and sixth plagues 8:20-9:12

"As the Egyptian magicians saw nothing more than the finger of God in the miracle which they could not imitate, that is to say, the work of some deity, possibly one of the gods of the Egyptians, and not the hand of Jehovah the God of the Hebrews, who had demanded the release of Israel, a distinction was made in the plagues which followed between the Israelites and the Egyptians, and the former were exempted from the plagues: a fact which was sufficient to prove to anyone that they came from the God of Israel. To make this the more obvious, the fourth and fifth plagues were merely announced by Moses to the king. They were not brought on through the mediation of either himself or Aaron, but were sent by Jehovah at the appointed time; no doubt for the simple purpose of precluding the king and his wise men from the excuse which unbelief might still suggest, viz. that they were produced by the powerful incantations of Moses and Aaron."¹⁵²

Flies (fourth plague) 8:20-32

Moses announced this plague to Pharaoh like the first, in the morning near the Nile River (v. 20; cf. 7:15).

These insects were very annoying, even more bothersome than the gnats.

"When enraged, they fasten themselves upon the human body, especially upon the edges of the eyelids. . . . [they] not only tortured, devoured' (Ps. 68:45) the men, and disfigured them by the swellings produced by their sting, but also killed the plants in which they deposited their eggs . . . ."¹⁵³

"The blood-sucking gadfly or dogfly was something to be abhorred and may in part have been responsible for the great deal of blind men in the land. . . . It might also be noted that the Ichneuman fly, which deposits its eggs on other living things upon which its larvae can feed, was regarded as the manifestation of the god Uatchit."¹⁵⁴

God demonstrated His sovereignty over space as well as nature and time by keeping the flies out of Goshen and off the Israelites (v. 22).¹⁵⁵ Many of the commentators assume that the first three plagues did not afflict the Israelites either (cf. 7:19; 8:2, 16, 17). God distinguished between the two groups of people primarily to emphasize to Pharaoh that Israel's God was the author of the plagues and that He was sovereign over the whole land of Egypt (v. 23).

For the first time Pharaoh gave permission for the Israelites to sacrifice to Yahweh (v. 25). He would not allow them to leave Egypt, however. Pharaoh admitted that Yahweh was specifically the God of Israel ("your God"), but he did not admit that he had an obligation to obey Him.¹⁵⁶

The Egyptians regarded the animals the Israelites would have sacrificed as holy and as manifestations of their gods. Consequently the sacrifices would have been an abomination.¹⁵⁷

". . . we know from excavations that this Pharaoh, Amenhotep II, worshipped bulls."¹⁵⁸

The abomination that the Israelites' sacrifice would have constituted to the Egyptians also may have consisted in the method by which the Israelites would have sacrificed these animals. The Egyptians themselves practiced animal sacrifices, but they had rigorous procedures for cleansing their sacrificial animals before they killed them, which the Israelites would not have observed.¹⁵⁹

Pharaoh agreed to let the Israelites leave Egypt to sacrifice temporarily in the wilderness after Moses had reminded him of the problems involved in sacrificing in Egypt (v. 28). Yet they were not to go very far from Goshen.

Again Pharaoh asked Moses to pray that his God would remove the plague (v. 28; cf. 8:9-10).

"What is new in this fourth of the mighty acts, apart from the nature of the miracle itself, is the separation of the land of Goshen from the effects of miracle (there has been no mention of Goshen's fate in the earlier accounts), the negotiations between Pharaoh and Moses, with each of them setting conditions, and the allusion to the antipathy of the Egyptians to Israel worhsip [sic] (or to Israelite ways, and to Israelites in general)."¹⁶⁰

Murrain (fifth plague) 9:1-7

This plague, apparently some kind of disease like anthrax, was more severe than the preceding ones in that it affected the personal property of the Egyptians for the first time.

"The whole creation is bound together by invisible cords. None can sin or suffer alone. No man liveth or dieth to himself. Our sins send their vibrations through creation, and infect the very beasts."¹⁶¹

All the other plagues had caused the Egyptians irritation or pain to their bodies, but now God began to reduce their wealth.

"The religious implications of this plague are most interesting and instructive. A large number of bulls and cows were considered sacred in Egypt. In the central area of the Delta, four provinces chose as their emblems various types of bulls and cows. A necropolis of sacred bulls was discovered near Memphis which place was known for its worship of both Ptah and a sacred Apis bull. The Apis bull was considered the sacred animal of the God Ptah; therefore, the associated worship at the site of Memphis is readily understood. There was at any one time only one sacred Apis bull. As soon as it died another was chosen to take its place, an event that attracted a great deal of attention in the area of Memphis.¹⁶² The sacred bull was supposed to have been recognized by twenty-eight distinctive marks that identified him as deity and indicated that he was the object of worship.¹⁶³

"Another deity whose worship would have been affected by the impact of this plague was Hathor, the goddess of love, beauty and joy represented by the cow. The worship of this deity was centered mainly in the city of Denderah although its popularity is witnessed by representations both in upper and lower Egypt. This goddess is often depicted as a cow suckling the king giving him divine nourishment. In upper Egypt the goddess appears as a woman with the head of a cow. In another town--Hathor was a woman, but her head was adorned with two horns of a cow with a sun disc between them. Another deity associated with the effects of the plague would be Mnevis, a sacred bull venerated at Heliopolis and associated with the god Re."¹⁶⁴

"Amenhotep II [the Pharaoh of the plagues] surpassed all his predecessors in his fanatical devotion to the worship of animals, and especially of the bull. In 1906 a statue made of sandstone was excavated representing a cow and Amenhotep II leaning his head under its head; he is also depicted kneeling under a cow, drinking its divine milk. He is thus seen as child and slave of the cow goddess. What a threat this must have been to him!"¹⁶⁵

"All" cattle (v. 6) refers to all cattle in the fields (v. 3). Some cattle survived this plague (cf. vv. 19, 20, 22).

The only new element in this fifth report is the notice that Pharaoh sent to Goshen to check on the predicted exclusion of the Israelites' livestock from the epidemic (v. 7).

Boils (sixth plague) 9:8-12

The "soot from a kiln" (v. 8) was significant in two respects. First, the soot was black and symbolized the blackness of skin in the disease linking the cause with the effect. Second, the kiln was probably one of the furnaces in which the Israelites baked bricks for Pharaoh as his slaves. These furnaces became a symbol of Israel's slavery (1:14; 5:7-19). God turned the suffering of the Israelites in the furnace of Egypt so that they and what they produced became a source of suffering to the Egyptians.

"The natural substratum of this plague is discovered by most commentators in the so-called Nile-blisters, which come out in innumerable little pimples upon the scarlet-coloured skin, and change in a short space of time into small, round, and thickly-crowded blisters. This is called by the Egyptians Hamm el Nil, or the heat of the inundation. According to Dr. Bilharz, it is a rash, which occurs in summer, chiefly towards the close at the time of the overflowing of the Nile, and produces a burning and pricking sensation upon the skin; or, in Seetzen's words, it consists of small, red, and slightly rounded elevations in the skin, which give strong twitches and slight stinging sensations, resembling those of scarlet fever' (p. 209). The cause of this eruption, which occurs only in men and not in animals, has not been determined; some attributing it to the water, and others to the heat."¹⁶⁶

"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."¹⁶⁷

"In this plague account we learn that the magicians were still hard at work opposing the signs of Moses [v. 11]. A new twist, however, is put on their work here. Their problem now is not that they cannot duplicate the sign--something which they would not likely have wanted to do; rather, they cannot stand before Moses because of the boils.' This is apparently intended to show that, like the earlier plagues, this plague did not affect the Israelites, represented here by Moses and Aaron. It also provides a graphic picture of the ultimate failure of the magicians to oppose the work of Moses and Aaron. The magicians lay helpless in their sickbed before the work of Moses and Aaron."¹⁶⁸

This is the first time we read that God hardened Pharaoh's heart (v. 12). If a person continues to harden his own heart, God will then harden it further in judgment (cf. Rom. 1). It is also the first indication that the Egyptian learned men could no longer resist Moses and his God.

"The lesson here is that when one ignores the prompting of the Lord time and time again (see 7:13, 22; 8:15, 19, 32; 9:7), the Lord will confirm that resistance and make belief impossible."¹⁶⁹

Guzik: Exo 9:1-35

Exodus 9 - More Plagues Upon Egypt

A. The fifth plague: Disease on livestock.

1. (1-4) God tells Moses to warn Pharaoh.

Then the LORD said to Moses, "Go in to Pharaoh and tell him, 'Thus says the LORD God of the Hebrews: "Let My people go, that they may serve Me. For if you refuse to let them go, and still hold them, behold, the hand of the LORD will be on your cattle in the field, on the horses, on the donkeys, on the camels, on the oxen, and on the sheep; a very severe pestilence. And the LORD will make a difference between the livestock of Israel and the livestock of Egypt. So nothing shall die of all that belongs to the children of Israel."' "

a. Go in to Pharaoh and tell him: In mercy, God told Moses to give another warning, so that Pharaoh would have opportunity to repent; but Pharaoh ignores this next opportunity also.

b. Let My people go, that they may serve Me: In this appeal, it is clear that God wants 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.

i. We must treat each other well not only for the sake of our fellow brother or sister, but also for the sake of the LORD. We owe it to Him even more than we owe it to them.

2. (5-7) The death of the diseased livestock.

Then the LORD appointed a set time, saying, "Tomorrow the LORD will do this thing in the land." So the LORD did this thing on the next day, and all the livestock of Egypt died; but of the livestock of the children of Israel, not one died. Then Pharaoh sent, and indeed, not even one of the livestock of the Israelites was dead. But the heart of Pharaoh became hard, and he did not let the people go.

a. All the livestock of Egypt died: This plague was directed against the Egyptian god Hathor who was thought to be a mother goddess was in the form of a cow. In addition, Egyptian religion considered cattle sacred and the cow was often a symbol of fertility. God shows Pharaoh and all of Egypt that He is mightier than this imagined pagan god.

i. There is a 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 the "sacred" cattle.

b. The Pharaoh sent, and indeed, not even one of the livestock of the Israelites was dead: Moses told Pharaoh that the Israelites would be spared, and he cared enough to confirm this. Nevertheless, he did not change his heart when it was proven that Moses and his God were exactly right.

B. The sixth plague: Boils.

1. (8-10) The plague of boils comes without previous announcement.

So the LORD said to Moses and Aaron, "Take for yourselves handfuls of ashes from a furnace, and let Moses scatter it toward the heavens in the sight of Pharaoh. And it will become fine dust in all the land of Egypt, and it will cause boils that break out in sores on man and beast throughout all the land of Egypt." Then they took ashes from the furnace and stood before Pharaoh, and Moses scattered them toward heaven. And they caused boils that break out in sores on man and beast.

a. They caused boils that break out in sores on man and beast: As the third plague in this second set of three, this plague comes without warning. This time, God chose to not mercifully give Pharaoh a previous opportunity to turn.

b. Boils that break out in sores: The idea behind the ancient Hebrew word for boil is "to burn." It has the idea of a swelling, painful, skin inflammation, and as with some of the previous plagues, this one also affects people and animals.

2. (11-12) The effect of the boils on the magicians of Egypt.

And the magicians could not stand before Moses because of the boils, for the boils were on the magicians and on all the Egyptians. But the LORD hardened the heart of Pharaoh; and he did not heed them, just as the LORD had spoken to Moses.

a. The magicians could not stand before Moses because of the boils: This plague was probably directed against the Egyptian god Imhotep, who was said to be the god of medicine; even those who would be thought of as closest to the Egyptian gods (the court magicians) were stricken with this plague.

C. The seventh plague: Hail.

1. (13-21) Moses warns Pharaoh and the Egyptians of the plague of hail.

Then the LORD said to Moses, "Rise early in the morning and stand before Pharaoh, and say to him, 'Thus says the LORD God of the Hebrews: "Let My people go, that they may serve Me, for at this time I will send all My plagues to your very heart, and on your servants and on your people, that you may know that there is none like Me in all the earth. Now if I had stretched out My hand and struck you and your people with pestilence, then you would have been cut off from the earth. But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. As yet you exalt yourself against My people in that you will not let them go. Behold, tomorrow about this time I will cause very heavy hail to rain down, such as has not been in Egypt since its founding until now. Therefore send now and gather your livestock and all that you have in the field, for the hail shall come down on every man and every animal which is found in the field and is not brought home; and they shall die."' " He who feared the word of the LORD among the servants of Pharaoh made his servants and his livestock flee to the houses. But he who did not regard the word of the LORD left his servants and his livestock in the field.

a. I will send all My plagues to your very heart: In this extended warning, God lets Pharaoh know who is in control. As bad as it has been, it has only been by God's mercy that Pharaoh and Egypt have not been cut off from the earth.

b. That I may show My power in you, and that My name may be declared in all the earth: In this bold declaration, God tells Pharaoh through Moses that his resistance is being used for God's glory.

i. If Pharaoh thinks he is accomplishing anything with his resistance against God, he is dead wrong. All his stubborn rebellion will merely glorify the LORD more in the end.

c. Gather your livestock and all that you have in the field: God invites Pharaoh and the Egyptians to trust Him by recommending precautions before the plague. Some took God's invitation and spared their livestock, but others did not.

2. (22-26) A plague of hail and lightning bringing fire from the heavens.

Then the LORD said to Moses, "Stretch out your hand toward heaven, that there may be hail in all the land of Egypt; on man, on beast, and on every herb of the field, throughout the land of Egypt." And Moses stretched out his rod toward heaven; and the LORD sent thunder and hail, and fire darted to the ground. And the LORD rained hail on the land of Egypt. So there was hail, and fire mingled with the hail, so very heavy that there was none like it in all the land of Egypt since it became a nation. And the hail struck throughout the whole land of Egypt, all that was in the field, both man and beast; and the hail struck every herb of the field and broke every tree of the field. Only in the land of Goshen, where the children of Israel were, there was no hail.

a. There was hail, and fire mingled with the hail, so very heavy that there was none like it: This would have been the most frightening plague thus far. The Egyptians must have believed that the wrath of God poured down from heaven in all severity.

b. The hail struck throughout the whole land of Egypt: This plague was directed against several Egyptian gods. Notable among them would was Nut, the sky goddess.

3. (27-35) Pharaoh falsely repents and his heart grows harder.

And Pharaoh sent and called for Moses and Aaron, and said to them, "I have sinned this time. The LORD is righteous, and my people and I are wicked. Entreat the LORD, that there may be no more mighty thundering and hail, for it is enough. I will let you go, and you shall stay no longer." So Moses said to him, "As soon as I have gone out of the city, I will spread out my hands to the LORD; the thunder will cease, and there will be no more hail, that you may know that the earth is the Lord's. But as for you and your servants, I know that you will not yet fear the LORD God." Now the flax and the barley were struck, for the barley was in the head and the flax was in bud. But the wheat and the spelt were not struck, for they are late crops. So Moses went out of the city from Pharaoh and spread out his hands to the LORD; then the thunder and the hail ceased, and the rain was not poured on the earth. And when Pharaoh saw that the rain, the hail, and the thunder had ceased, he sinned yet more; and he hardened his heart, he and his servants. So the heart of Pharaoh was hard; neither would he let the children of Israel go, as the LORD had spoken by Moses.

a. I have sinned this time. The LORD is righteous, and my people and I are wicked: These are picture perfect words of repentance from Pharaoh, but true repentance hasn't worked its way into his heart. Pharaoh is grieved at the consequences of sin, but not the sin itself.

b. I know that you will not yet fear the LORD God: Moses' response to Pharaoh shows that he is starting to learn and to discern. Moses knew the promise to touch Pharaoh's firstborn (Exodus 4:22-23) had not yet been fulfilled.

c. He sinned yet more; and he hardened his heart: Hardening our hearts against God is sin; failing to repent when God graciously answers our plea is to and to ignore His rich mercy is to sin yet more.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 9 (Chapter Introduction)

Overview

Exo 9:1, The murrain of beasts; Exo 9:8, The plague of boils and blains; Exo 9:13, The message of Moses about the hail; Exo 9:22, The plague of hail; Exo 9:27, Pharaoh sues to Moses, but yet is hardened.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 9 (Chapter Introduction)

CHAPTER 9

God threatens to smite his cattle with a pestilence, Exo 9:1-3 ; but spares Israel’ s, Exo 9:4 . Appoints a time for the execution hereof, Exo 9:5 ; wherein the Egyptians’ cattle dies, Exo 9:6 . Pharaoh’ s obstinacy, Exo 9:7 . God strikes all Egypt with boils, which is the sixth plague, Exo 9:10 . The magicians are not able to stand before Moses, Exo 9:11 . Pharaoh’ s heart hardened according to the word of the Lord, Exo 9:12 . God commands Moses to repeat his message, Exo 9:13 ; and threatens Pharaoh with more grievous plagues, Exo 9:14 . God’ s end in raising up Pharaoh, Exo 9:16 . The seventh plague, viz. hail and rain, Exo 9:18 . God’ s counsel for the securing of their cattle, Exo 9:19 . The execution of this plague, Exo 9:23 . The effects of it, Exo 9:25 . The land of Goshen is preserved, Exo 9:26 . Pharaoh’ s confession, Exo 9:27 . Moses’ prayer for him, Exo 9:29 . He foretells Pharaoh’ s obstinacy, Exo 9:30 . By Moses’ s entreaty the plague is stayed, Exo 9:33 . Pharaoh’ s heart remains hardened, Exo 9:34,35 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 9 (Chapter Introduction)

(Exo 9:1-7) The murrain of beasts.

(Exo 9:8-12) The plague of boils and blains.

(Exo 9:13-21) The plague of hail threatened.

(Exo 9:22-35) The plague of hail inflicted.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 9 (Chapter Introduction)

In this chapter we have an account of three more of the plagues of Egypt. I. Murrain among the cattle, which was fatal to them (Exo 9:1-7). II. Boils upon man and beast (Exo 9:8-12). III. Hail, with thunder and lightning. 1. Warning is given of this plague (Exo 9:13-21). 2. It is inflicted, to their great terror (Exo 9:22-26). 3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word (Exo 9:27, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 9 (Chapter Introduction)

INTRODUCTION TO EXODUS 9

This chapter relates the plague of murrain upon the cattle, and which yet was not upon the cattle of the Israelites, Exo 9:1 and the plague of boils and blains on man and beast, Exo 9:8 and Pharaoh's heart being hardened, Moses is sent to him with a message from the Lord, threatening him that all his plagues should come upon him, and particularly the pestilence, if he would not let Israel go; and signifying, that to show his power in him, and declare his name throughout the earth, had he raised him up, and a kind of amazement is expressed at his obstinacy and pride, Exo 9:12, and he is told that a terrible storm of hail should fall upon the land, and destroy all in the field; wherefore those that regarded the word of the Lord got their cattle within doors, but those that did not took no care of them, Exo 9:18 and upon Moses's stretching out his hand, when ordered by the Lord, the storm began, and destroyed every thing in the field throughout the land, excepting the land of Goshen, Exo 9:22 upon which Pharaoh sent for Moses and Aaron, acknowledged his sin, and the justice of God, begged they would entreat for him, which Moses did; but when the storm was over, Pharaoh's heart was still more hardened, and he refused to let the people go, Exo 9:27.