The MacArthur Study Bible, NKJV, page 49
8:28 Intercede for me. An abbreviated request, applying not only to himself but also for the removal of the plague as previously asked in connection with the second plague (8:8).
8:29 let Pharaoh not deal deceitfully. Moses’ closing exhortation underscored the deceptive nature of the king’s words.
8:31 Not one remained. This declaration of the total divine removal of the flies—a demonstration of God’s answering Moses’ entreaty—did not persuade Pharaoh at all. Once again, removed from the humiliating effects of a plague, his stubborn resistance resurfaced (v. 32).
Exodus 9
9:3 in the field. Apparently stabled livestock did not succumb to the pestilence. Although incredibly severe, some animals were still alive afterwards for Egypt to continue without total loss to an economy which depended upon domesticated animals. A few months later, when the seventh plague struck, there were still some cattle, which, if left in the field, would have died (9:19). horses…camels. Horses, which were common in the period, had been brought into military service by the Hyksos. See Introduction: Author and Date. Camels were a domesticated animal by this time in the 15th century B.C. a very severe pestilence. In listing the different kinds of livestock, the severe nature of the plague was emphatically underscored as one which would for the first time target personal property. Egyptian literature and paintings substantiate how valuable livestock was to them. Whatever the exact nature of this pestilence—anthrax, murrain, or other livestock disease—it was clearly contagious and fatal. Religious implications were obvious: Egypt prized the bull as a sacred animal with special attention and worship being given to the Apis bull, the sacred animal of the god Ptah. Heliopolis venerated the bull, Mnevis. Further, the goddess Hathor, represented by a cow, or a cow-woman image, was worshiped in several cities.
9:4 nothing shall die. The additional declaration on the safety of Israel’s livestock graphically underscored the miraculous nature of what God was about to do as He declared for the second time the distinction being made between Israel and Egypt. It underscored Israel’s protection and to whom she really belonged.
9:5 appointed a set time. The prophetic and miraculous nature of this plague is highlighted by stating “tomorrow” and, by noting “on the next day,” it happened as predicted (v. 6).
9:6 of the livestock…of Israel, not one died. The distinction being made received added emphasis with this double declaration that Israelites suffered absolutely no loss in livestock.
9:7 Then Pharaoh sent. This time the king had to check on the veracity of the protection afforded Israel. Whatever his own rationalizations or theories about it might have been, they only confirmed him in his resistance and disobedience, despite finding out that it was true, “indeed, not even one…was dead.”
9:9 boils that break out in sores on man and beast. For the first time human health was targeted.
9:10 ashes from the furnace. Aaron and Moses took two handfuls of ash, not just from any furnace, but from a lime-kiln or brick-making furnace. That which participated so largely in their oppressive labor became the source of a painful health hazard for the oppressors!
9:11 magicians could not stand. A side comment indicates that these men (who in Egyptian eyes were men of power) had been so sorely afflicted that they could not stand, either physically or vocationally, before God’s spokesmen. Although they are not mentioned after the third plague, they apparently had continued to serve before Pharaoh and were undoubtedly there when plagues 4 and 5 were announced. Their powerlessness had not been sufficient as yet for Pharaoh to dispense with their services—an outward symbol, perhaps, of Pharaoh’s unwillingness to grant the God of Israel total sovereignty.
9:12 the LORD hardened. For the first time, apart from the words to Moses before the plagues began (cf. Ex. 4:21; 7:3), the statement is made that God hardened Pharaoh’s heart. In the other instances, the record observes that Pharaoh hardened his own heart. Each instance records “as the Lord commanded,” so what happened did so from two closely related perspectives: 1) God was carrying out His purpose through Pharaoh, and 2) Pharaoh was personally responsible for his actions as the command of v. 13 implies. See note on 4:21.
9:14 My plagues. God’s use of the possessive pronoun specified what should have become abundantly clear to Pharaoh by then, namely, that these were God’s own workings. to your very heart. “To send to the very heart” was apparently a colloquial expression denoting someone’s being made to feel the full force of an act, to feel it strike home!
9:14–19 After sounding again the customary demand to release God’s people for worship (v. 13), and after delivering a warning of how His plagues would really have an impact (v. 14), God provided more information and issued certain preliminary instructions:
(1) A 3-fold purpose pertained to the plagues, namely, the Egyptians would recognize that Yahweh was incomparable, that His power would be demonstrated through them, and that His name, character, attributes, and power, would be known everywhere. Egypt could not keep from other nations her humiliation by the plagues of Israel’s LORD.
(2) A declaration that whatever royal authority Pharaoh had, it had been because of God’s sovereign and providential control of world affairs, which included putting Pharaoh on his throne. This was a telling reminder that He was what He declared Himself to be, the one and only true and immanent LORD.
(3) A reminder of the worst scenario for Egypt if Yahweh had chosen, in lieu of the preceding plagues, to strike the people first—they would have perished. In other words, God had been gracious and longsuffering in the progression of the plagues.
(4) A declaration that the weather about to be unleashed by the incomparable God was unlike anything previously recorded in Egypt’s entire history, or “since its founding” or “since it became a nation.”
(5) An instruction as to how the Egyptians could avoid severe storm damage and loss of property. Grace again was afforded them!
9:16 See Rom. 9:17 where Paul indicates God’s sovereignty over Pharaoh.
9:20, 21 who feared…who did not regard. Some heard the instruction and obeyed; others, like their national leader, did not “regard the word of the LORD,” a graphic expression of refusal to heed divine instruction.
9:23, 24 fire darted…fire mingled. The violent, electrical thunderstorm brought with it unusual lightning, or “fireballs,” which zigzagged (lit. “fire taking hold of itself”) to and fro on the ground with the hail.
9:26 Only in the land of Goshen. The discriminatory nature of this plague was unannounced beforehand, but the national distinction previously declared and observed again prevailed. Although unstated, those who were in the strife-torn regions and who obeyed instructions obviously found their livestock equally safe and sound.
9:27 I have sinned this time. Any improvement in Pharaoh’s theological understanding, notwithstanding the following confession of a righteous LORD and of a wicked people, was rendered suspect by the face-saving caveat “this time.” Lacking repentance, it brushed aside all previous reaction and disobedience as having no significance.
9:28 it is enough. Moses’ reply (v. 30) indicated that such an evaluation was not one of repentance nor one of fearing the LORD and acknowledging His power.
9:31, 32 flax and the barley were struck…the wheat and the spelt were not struck. A very brief bulletin on which crops were damaged and which were not placed this plague in Feb. All 4 crops mentioned were important economic resources. Wheat would be harvested only a month later than flax and barley together with the aftercrop “spelt” or “rye.” God’s timing of the disaster to two crops left room for Pharaoh to repent before the other crops might be destroyed.
9:34 sinned yet more. Pharaoh’s culpability increased because when he saw God answer Moses’ prayer—an entreaty he had requested (v. 28)—still all his admissions and promises were promptly swept aside. he and his servants. For the first time mention is made of the stubborn resistance of Pharaoh’s entourage, all of whom had hardened their hearts. The striking contrast emerges in God’s directions to Moses for the next plague: He had hardened their hearts for a purpose (10:1).
Exodus 10
10:2 that you may tell…that you may know. The release from Egypt, accompanied by these great acts of God, was designed to become an important and indelible part in recounting the history of Israel to succeeding generations. It would tell just who their God was and what He had done. the mighty things…done. Lit. “to deal harshly with” or “to make sport of,” and describing an action by which shame and disgrace is brought upon its object.
10:3 How long will you refuse…? The question asked of Pharaoh struck a contrast with the opening words of God to Moses (v. 1), “I have hardened his heart.” What God did cannot erase personal responsibility from Pharaoh to hear, repent, and submit. Under the cumulative weight of 7 plagues, the time had come to deliver a challenge to reconsider and obey. This is God’s grace operating parallel with His own sovereign purposes.
10:4–6 The extent and intensity of the locust plague was such that it would be unique in Egyptian history—nothing like any locust problem during the previous two generations, nor like any locust swarm in the future (v. 14). Locust invasions were feared in Egypt, to the point that the farmers often prayed to the locust god to ensure the safety of their crops. The humiliation of their god was total, as was the damage: “There remained nothing green…” (v. 15).
10:7 How long shall this man…? The first “How long?” question in this encounter dealt with the desired response from Pharaoh (v. 3), whereas this second “How long?” question pointed out their impatience at Pharaoh’s intransigence. Their advice—to give in—was the best choice. Egypt is destroyed. The advisers negatively evaluated the state of the country after 7 plagues, and suggested that Pharaoh was refusing to acknowledge how desperate the situation really was even before the agriculture was completely destroyed. Stubborn resistance did not necessarily rob them of all reason, and the better part of wisdom this time demanded acquiescence to Moses’ request.
10:8 Who are the ones that are going? For the first time Pharaoh tried to negotiate a deal before the threatened plague struck. Adroitly, he suggested in his question that only representatives of Israel, perhaps only the men (v. 11), need go out to worship.
10:10 The LORD had better be with you. Sarcastic threats demonstrated the unyielding and unreasonable obstinacy of Pharaoh. Egyptian women did accompany their men in religious celebration, but in Israel’s case if the men went out then the women and children were in effect hostages bidding them return.
10:11 driven out. For the first time, God’s two spokesmen were angrily dismissed from the throne room.
10:12 all that the hail has left. This reminder of the previous plague in which God had graciously restrained the extent of agricultural damage appeared also in the warning of the plague given to Pharaoh and his advisers (v. 5) and in the description of the damage done by the locusts (v. 15).
10:13 an east wind. God used natural means, most probably the spring hot wind, or “sirocco,” to bring the locusts into the country from the Arabian peninsula.
10:16 in haste. A recognition on the part of Pharaoh that his country now faced a crisis brought forth a hurried confession to Aaron and Moses, which again was merely an expedient course of action.
10:17 forgive my sin. Again, an attempt to sound earnest in his response, and again with an appeal for Moses to pray for removal of the plague. He referred to it this time as “this death,” or “deadly plague,” phrases which highlighted the severity of Egypt’s condition.
10:19 west wind. In answer to prayer, wind direction reversed as the LORD caused the locusts to be blown eastward out of the country. The completeness of their removal received emphasis. That none remained in the country was apparently something unusual, perhaps somewhat distinct from previously known locust invasions. The absence of locusts was a challenging reminder of the power of the LORD who had brought it all to pass.
10:21, 22 darkness…felt…thick darkness. Such a description of the ninth plague, which occurred without warning, pointed to the most unusual nature of the three-day darkness that now prevented any from leaving their homes. That Israel had light in their dwellings and went about their normal activity stresses the supernatural nature of this plague. It takes attention away from trying to explain the darkness solely in terms of the Khamsin, the swirling sandstorms of the day. The LXX did, however, string together 3 Gr. words, two for darkness and one for storm, to portray the nuance of the Heb. In so doing, it may unwittingly have given some credence to a severe sandstorm. Theologically, such thick darkness directly challenged the faithfulness of the sun god, Ra, to provide warmth and sunshine from day to day, and also prevented any daily worship rituals from taking place.
10:24 Go…Let your little ones also go with you. Pharaoh’s deceitful and manipulative negotiating skills rose to the occasion: Let the people go but keep back their livestock as the hostage forcing their return. He had not yet understood that partial obedience to the Lord’s directions was unacceptable.
10:25 See 3:18 for remarks on the request to leave for worship suggesting something less than permanent departure.
10:28 Get away from me!…you shall die! Pharaoh’s obstinacy and resistance reached a new height when he summarily dismissed Moses and Aaron and this time added a death threat.
10:29 never see your face again. Moses concurred, but from another perspective than that of Pharaoh. All negotiations and requests ceased immediately. Moses would be summoned to see Pharaoh again after the tenth plague (12:31), but that would be to hear him finally concede defeat.
Exodus 11
11:1–3 And the LORD said. Read as “the LORD had said.” In a parenthetical paragraph, the narrative recorded that which God had already said to Moses during the 3 days of darkness, priming him for Pharaoh’s summons, and priming Israel to receive Egyptian jewelry and other goods. An aside explained Egyptian generosity as occasioned by divine intervention (cf. 12:35, 36). This also included a healthy respect by Egypt’s leaders and people for Israel’s leader.
11:4–8 Then Moses said. Moses’ response to Pharaoh’s threat continued with his giving warning of the final plague and leaving with great indignation. The death threat delivered by Pharaoh evoked one from God. The “get out!” from Pharaoh to Israel’s and God’s spokesmen would be met by the “get out” from the Egyptians to Israel.
11:4 About midnight. The day was not specified, as in previous plagues by “tomorrow.” It took place either the same day of the final confrontation with Pharaoh or a few days later. If the instructions for the Passover (12:1–20) were not given during the days of darkness, then 4 days minimum would be required to set the stage for that special feast day, i.e., from the tenth to the fourteenth day (12:3, 6). See note on 8:23. I will go out. God was, of course, involved in all previous plagues through whatever means He chose to use, but this time, to warrant personal attention, God stated that He Himself (emphatic personal pronoun used) would march throughout the land. Note the repeated “I will” statements in the Passover instructions (12:12, 13).
11:5 the firstborn. The firstborn held a particularly important position in the family and society, not only inheriting a double portion of the father’s estate, but also representing special qualities of life and strength (cf. Gen. 49:3). In Egypt, the firstborn would ascend to the throne and continue the dynasty. Whatever significance might have been attached religiously, politically, dynastically, and socially, it was all stripped away by the extent and intensity of the plague—namely the execution of all the firstborn of all classes of the population including their animals.
11:6 So drastic was this plague that its uniqueness in Egypt’s history, already past and yet to come, was noted in the warning.
11:7 In contrast to the turmoil and grief experienced in Egyptian territory, all remained tranquil in Israelite territory—so much so that not even a dog barked. That the LORD had made and was making a sharp distinction between the two peoples was a fact to which none could be blind.
Exodus 12
12:1 the LORD spoke. Most probably, the instructions on the Passover (vv. 1–20) were also given during the 3 days of darkness in order to fully prepare Israel for the grand finale, their Exodus from Egypt. in the land. Later, while Israel was in the wilderness, Moses wrote (23:14–17; Deut. 16:1–8) and indicated that the detailed instructions for this very special feast day in Israel’s religious calendar were not like those of the other special days, all which were given after the nation had already left Egypt. This one, the Passover, was inextricably linked to what took place in the Exodus, and that connection was never to be forgotten. It became indelibly entrenched in Israel’s tradition and has always marked the day of redemption from Egypt.
Ex. 12:1
Chronology of the Exodus
Date: Fifteenth day, first month, first year
Event: Exodus
Reference: Exodus 12
Date: Fifteenth day, second month, first year
Event: Arrival in Wilderness of Sin
Reference: Exodus 16:1
Date: Third month, first year
Event: Arrival in Wilderness of Sinai
Reference: Exodus 19:1
Date: First day, first month, second year
Event: Erection of Tabernacle
Reference: Exodus 40:1, 17
Date:
Event: Dedication of Altar
Reference: Numbers 7:1
Date:
Event: Consecration of Levites
Reference: Numbers 8:1-26
Date: Fourteeneth day, first month, second year
Event: Passover
Reference: Numbers 9:5
Date: First day, second month, second year
Event: Census
Reference: Numbers 1:1, 18
Date: Fourteeneth day, second month, second year
Event: Supplemental Passover
Reference: Numbers 9:11
