Read-Post Through the Bible

[daniel1212av]

[Mon 4-23-07]
(Exo 4)  And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee. {2} And the LORD said unto him, What is that in thine hand? And he said, A rod. {3} And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. {4} And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: {5} That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. {6} And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. {7} And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. {8} And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. {9} And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.

{10} And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. {11} And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? {12} Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. {13} And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. {14} And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. {15} And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. {16} And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. {17} And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

{18} And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. {19} And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. {20} And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. {21} And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. {22} And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: {23} And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

{24} And it came to pass by the way in the inn, that the LORD met him, and sought to kill him. {25} Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. {26} So he let him go: then she said, A bloody husband thou art, because of the circumcision. {27} And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. {28} And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him. {29} And Moses and Aaron went and gathered together all the elders of the children of Israel: {30} And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people. {31} And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

[daniel1212av]

As in the Gospels, with the commission to proclaim the Word of the true and living LORD comes the promise of His  Almighty Divine attestation by mighty signs and wonders. While we have seen (so far)  miracles directly from God, of creation and of the flood, and of the confusion of tongues and answers to prayer, etc., as well as supernatural appearances of God and miracles by His angel(s), up until Exodus we have not seen miracles by God through human instrumentation outside of answers to prayer, and  here begins the details of such gracious intervention for His elect. The demonstration of God by such means is not to be “dispenstationalized” away, not any impotence by us concerning such justified.  “And these signs shall follow them that believe;...” (Mk. 16:17).

Ex. 4:1 – 9: Moses, the reluctant man of God,  who knows the nature of his people but little of the power and grace of God, so naturally responds that people will not give heed to him. The LORD's response is that of instantly providing proof and means by which they unbelieving will believe that God is in him of a truth (cf. 1 Cor. 14:25). The first is that of transforming his shepherd's rod into a serpent, by which Moses is  frightened, as a man of the wilderness knew of the danger of such, but the next miracle is when the LORD commands him to pick up the serpent and it turns back into a rod. Then Moses is instructed to put his hand into his bosom, and when he takes it out it is white with leprosy, but upon doing it a second time it is restored back to normal. The LORD knew the hardness and bitterness of the hearts of Israel, and He gives the 2nd sign to Moses as assurance in case they will not hearken unto the 1st sign, and yet adds another sign of power for His servant, that of him pouring water from the river upon dry land, which will turn into blood.

Vs. 10 – 16: Moses yet protests his inadequacy by reason of being a poor speaker, to which the LORD responds that He is the Sovereign Maker of all, including the deaf and dumb, and as He full knows Moses' infirmities (as well as his shepherd's heart) he is commanded to go, and the LORD will be his mouth, and teach him what to say. The time will come when Moses so understands the necessity and sufficiency of the LORD  being with him that he does not want to go unless He does (Ex. 33:15), but here Moses yet faints in his heart and requests the LORD find another man. In response “the anger of the LORD was kindled against Moses,” which is the first specific mention of the anger of the LORD, and the first of the 32 times in the Old Testament that this phrase is used. In the face of Moses fears and faithlessness and protestations thereof, the LORD give him his more eloquent brother Aaron, who shall prove to be not simply an asset and also a problem. Moses is then  old to meet him, who will be glad to see his long lost brother, and Moses will tell him what to say, as the LORD instructs Moses. “And thou shalt be to him instead of God.” And with the rod Moses will do signs.   

Vs. 18 – 23: Moses then goes to Jethro, his father in law and obtains leave to go back to Egypt to see his brethren, and Jethro sends him away with peace. While in Midian, the LORD commands Moses to go to Egypt and be sure to do all the signs the He will do by him before Pharaoh, and by which the LORD shall harden Pharaoh's heart. The LORD can and does justly harden or graciously softens people's heart, and in this case it is evident that Pharaoh's heart was already hard, and the LORD knew that  how obstinate he would become in response to chastisement –  .which hardening is done in judgment against him –  and later Scripture says that Pharaoh hardened his own heart (8:19; cf. 1 Sam. 6:6). The word “hardened” is used 28 times in Scripture (KJV), 15 times in Exodus alone. The heart of man is by nature hard, and God is under no obligation to soften it, yet He draws souls to Himself, and our often hardening to such reveals our rebellious nature and worthiness of judgment. We know by experience that many souls, given the gospel and the warnings of not obeying it, will grow harder, and such manifests what really is in their heart. And no soul, apart from God's grace, could or will receive Christ, and yet  most spurn the grace of God and sin away their day of salvation. To their own sad eternal horror.

Moses is further instructed that the message he is to give to Pharaoh is “Thus saith the LORD, Israel is my son, even my firstborn” and that refusal to let His son go to serve Him will result in the death of  Pharaoh's first born.

Vs. 24 – 26: After this Scripture states that the LORD sought to kill Moses as he had inexcusably neglected to obey the the command of circumcision that was given to Abraham as part of God's covenant, and outside of this covenant Moses had neither protection from the holy wrath of God against  sin, nor any right to serve God. “When God discovers to us what is amiss in our lives, we must give all diligence to amend it speedily –  Henry. And being God, we can be sure that the word “sought” does not infer that He encountered any difficulty that would have prevented it, except His own mercy. We must NEVER assume that because the LORD speaks to us or uses us that we have acceptance with Him apart from the atoning blood of Christ and His perfect and imputed righteousness, and true obedient faith in Him. The judgment against Moses was perhaps by severe sickness and Moses' wife Zipporah then circumcises their son and casts it at his feet, charging him with being a bloody husband, which intimates that the reason the son was not circumcised was due to her resistance, yet he as the head of his wife and family is held responsible. This event reveals one of the problems with a spouse who is not like hearted in obedience to Christ.

Vs. 27 – 31: Moses then goes to meet Aaron in the mount of God and gives him the brotherly kiss, and Moses tell him all the words and signs that God gave them to do. They both go together and gather all the elders of the children of Israel , and Aaron speaks the words from God and does the signs before the people. They believe, and bow their heads and worship when they hear that God visited them and had compassion upon their affliction. “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen” (Mark 16:20) .
The faith of the people, and the worship by which their faith was expressed, proved that the promise of the fathers still lived in their hearts. And although this faith did not stand the subsequent test (Exo 5), yet, as the first expression of their feelings, it bore witness to the fact that Israel was willing to follow the call of God. –  K+D.

"When Israel was a child, then I loved him, and called my son out of Egypt" (Hosea 11:1). 

(Psa 86:15)  But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

[daniel1212av]

(Exo 5)  And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. {2} And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. {3} And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword. {4} And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. {5} And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. {6} And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, {7} Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. {8} And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. {9} Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. {10} And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. {11} Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. {12} So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. {13} And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. {14} And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore? {15} Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? {16} There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. {17} But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD. {18} Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. {19} And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. {20} And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: {21} And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. {22} And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me? {23} For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.

[daniel1212av]

Ex. 5: Vs. 1 – 19: Pharaoh responds to the message from the LORD via Moses and Aaron with absolute defiance, and goes on to persecute the children of Israel by making their tasks far more difficult in labor and harassment, and thus seals his own fate. Pharaoh here represents the sinful nature of man, “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be”  (Rom 8:7).

20 – 21: Meanwhile the increased burden and hardship is a test for the Israelites, as before  deliverance is realized there can come even greater tribulation, as labor before birth.  “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22). They people meet Moses and Aaron as they came form Pharaoh and accuse them of turning any affection Pharaoh and his servants had toward them into repulsion. We are not to look for or trust the affections of the world, or carnal believers, which are much subject to change for no valid reason. And indeed we cannot trust man or ourselves, but only the LORD who changeth not.

Vs. 22 – 23: Moses himself questions the LORD, as a new believers are often disillusioned by rejection by the world, but which Jesus warned of, and of not being ashamed of Him or His doctrine (Mk. 8:38).  Standing for God is seldom popular, nor giving His message, for though it be one of hope that offers salvation to the contrite by a sacrificially gracious God, it afflicts the comfortable with the reality of their need for forgiveness and redemption in the face of an infinitely  holy and perfectly just almighty God and eternal Hell. The church today that cannot stand rejection will not preach a salvation message that produces conviction and more solid conversions, and presents a somewhat different Jesus than that of Scripture, who preached not simply of grace, but of Hell and damnation, and who called for drastic measures in order to avoid eternal torment (Mt. 8:12; 13:52; 22:13; 24:51; 25:41, 46; Mk. 9:42 –  48; Lk.  16: 19 –  31).   

[daniel1212av]

(Exo 6)  Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. {2} And God spake unto Moses, and said unto him, I am the LORD: {3} And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. {4} And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. {5} And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. {6} Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: {7} And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. {8} And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD. {9}

And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. {10} And the LORD spake unto Moses, saying, {11} Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. {12} And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips? {13} And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

 {14} These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben. {15} And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. {16} And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years. {17} The sons of Gershon; Libni, and Shimi, according to their families. {18} And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years. {19} And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations. {20} And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years. {21} And the sons of Izhar; Korah, and Nepheg, and Zichri. {22} And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. {23} And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar. {24} And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. {25} And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families. {26} These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies. {27} These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron. {28} And it came to pass on the day when the LORD spake unto Moses in the land of Egypt, {29} That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee. {30} And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

[daniel1212av]

The last chapter ended with,
“And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?  For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all” (5:22 23).
The answer to the first protestation is not directly given as it will be revealed in God's time, and likewise it is said to us, “What I do thou knowest not now, but thou shalt know hereafter” (Joh_13:7),
The LORD's answer to the second complaint is that Moses will in –  deed see what  LORD will do to Pharaoh for the people of God, whose response will be one of decisively sending them out.     

Exo 6:1 - With a strong hand - יד חזקה  yad chazakah, the same verb which we translate to harden; see Clarke on Exo_4:21 (note). The strong hand here means sovereign power, suddenly and forcibly applied. God purposed to manifest his sovereign power in the sight of Pharaoh and the Egyptians; in consequence of which Pharaoh would manifest his power and authority as sovereign of Egypt, in dismissing and thrusting out the people. See Exo_12:31-33. – Clarke.

Exo 6:1-9 - We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. Moses had been expecting what God would do; but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, and finishing his own work. God intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a God. More than this we need not ask, we cannot have, to make us happy –  MHCC

Exo. 6:3: The words, “By My name Jehovah was I now known to them,” do not mean, however, that the patriarchs were altogether ignorant of the name Jehovah. This is obvious from the significant use of that name, which was not an unmeaning sound, but a real expression of the divine nature, and still more from the unmistakeable connection between the explanation given by God here and Gen_17:1. When the establishment of the covenant commenced, as described in Gen 15, with the institution of the covenant sign of circumcision and the promise of the birth of Isaac, Jehovah said to Abram, “I am El Shaddai, God Almighty,” and from that time forward manifested Himself to Abram and his wife as the Almighty, in the birth of Isaac, which took place apart altogether from the powers of nature, and also in the preservation, guidance, and multiplication of his seed. It was in His attribute as El Shaddai that God had revealed His nature to the patriarchs; but now He was about to reveal Himself to Israel as Jehovah, as the absolute Being working with unbounded freedom in the performance of His promises. For not only had He established His covenant with the fathers (Exo_6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Exo_6:5; וגם - וגם, not only - but also). The divine promise not only commences in Exo_6:2, but concludes at Exo_6:8, with the emphatic expression, “I Jehovah,” to show that the work of Israel's redemption resided in the power of the name Jehovah. In Exo_6:4 the covenant promises of Gen_17:7-8; Gen_26:3; Gen_35:11-12, are all brought together; and in Exo_6:5 we have a repetition of Exo_2:24, with the emphatically repeated אני (I). – K+D.

V. 6:6b: “I will redeem you with a stretched out arm, and with great judgments:” “Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent” (Acts 13:26).”

Exo 6:14-30 -  I. We have here a genealogy, not an endless one, such as the apostle condemns (1Ti_1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo_6:16. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa_90:10); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo_6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo_6:20); and it appears by Num_26:59 that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev_18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo_6:26, Exo_6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo_6:26), and who spoke to Pharaoh on Israel's behalf, Exo_6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests.
II. In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo_6:13), and repeats, 1. The charge God had given him to deliver his message to Pharaoh (Exo_6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God. 2. His objection against it, Exo_6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here. –  MHCC

V.  30: "Behold, I am of uncircumcised lips [this  may refer to a speech impediment] and how shall Pharaoh hearken unto me?" The Holy Spirit not only reveals that Moses is human by way of brotherhood with the rest of Abraham's seed, but also reveals what manner of human, one is who aware of his fallen condition and human inability for the task, and also rather faithless, but yet obedient in faith. And this question here is preparatory to the demonstration of Almighty God's power that answers for all future generations that God can and will use men of  “uncircumcised lips” who are of a humble and contrite heart yet trust and obey Him..

This is similar to Isaiah 6, in which Isaiah sees the LORD high and lifted up (which was actually Christ: Jn. 12:34b – 44), and confesses his iniquity, is cleansed, and then sent on a mission, except that this prophet does so more willingly. “Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged” (Isa 6:5-7). And this “vision” of the infinitely holy and almighty God of Scripture is one we must behold, and seek others to see, and of their desperate need for cleansing by Him. And to then answer His call, “Who shall go for us?  To God be the glory.

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(Exo 7)  And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. {2} Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. {3} And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. {4} But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. {5} And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. {6} And Moses and Aaron did as the LORD commanded them, so did they.

 {7} And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh. {8} And the LORD spake unto Moses and unto Aaron, saying, {9} When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. {10} And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. {11} Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. {12} For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. {13} And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said. {14} And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go. {15} Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. {16} And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. {17} Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. {18} And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. {19} And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. {20} And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. {21} And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. {22} And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said. {23} And Pharaoh turned and went into his house, neither did he set his heart to this also. {24} And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. {25} And seven days were fulfilled, after that the LORD had smitten the river.

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Vs. 1, 2: The God of Moses makes him a god unto Pharaoh, not that he is of the same Divine nature as Christ is with the Father, but in a positional sense and having some authority from God.  Moses has also been made “god” unto his brother Aaron, and as the LORD speaks to Moses so he will tell Aaron who will speak to the people.

V. 3 The LORD promised that He will harden Pharaoh's heart, but in what way? As Pharaoh was already hard was this hardening that of doing things that would he would react to out of his own impenitent heart? There are things that we can say to others that will harden there hearts. What is in our heart is made manifest in how we react to things. For instance, if we harbor resentment we will tend to be overly sensitive to slights or rejection.. Are there things that people can say or do to us that we will predictably react to in selfishness, or resentment and it's anger? The devil know this, and if so he will be able to defeat us, And left to ourself no one would even come to Christ. The Lord Jesus truthfully could say that the devil had nothing in him (Jn. 14:30); there were no “buttons” the devil could push to get Jesus to react sinfully, but as we die to self and yield and rely on Christ so that His Spirit may reign then we will walk in victory.

V. 4: The LORD foretold again “Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgment.” Thus in Romans we read,  “What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: {23} And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory” (Rom 9:22-23).   

Vs. 6 –  80 year old Moses and 83 year old Aaron are obedient servants to the LORD here and are commanded, in response to Pharaoh's  challenge for a miracle, to cast down their rod and it would become a serpent. They do so but the magicians of Egypt also did so in like manner with their enchantments, but Aaron's rod swallowed up their rods. And so the LORD, who allowed this to happen, hardened Pharaoh's heart.

Vs. 14 –  22: The LORD next notes Pharaoh's condition, and instructs to Moses that the next miracle he is to perform is that of standing by the river's brink where Pharaoh goes,  with the rod which was turned to a serpent, and proclaim to him the message and warning of vs. 16 –  18. This is from “the LORD God of the Hebrews” –  not his Pharaoh's deities, and against which these miracles are.  As Pharaoh is yet unrelenting  Moses and Aaron “lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.  And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.”  But “the magicians of Egypt did so with their enchantments, and so according as the LORD said, and Pharaoh's heart was hardened and instead turning to the Lord he turns and goes home. The Egyptians for their part had to dig around the river for good water, as the plague lasted 7 days.

The issue of the devil duplicating these initial miracles with be dealt with in the next chapter, suffice to say here that the devil seeks to imitates, but the answer is to overcome evil with good. 

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(Exo 8:1-31)  And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. {2} And if thou refuse to let them go, behold, I will smite all thy borders with frogs: {3} And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs: {4} And the frogs shall come up both on thee, and upon thy people, and upon all thy servants. {5} And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. {6} And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. {7} And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. {8} Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD. {9} And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? {10} And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. {11} And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. {12} And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh. {13} And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. {14} And they gathered them together upon heaps: and the land stank.

{15} But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said. {16} And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. {17} And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. {18} And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. {19} Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said.

{20} And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me. {21} Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. {22} And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth. {23} And I will put a division between my people and thy people: to morrow shall this sign be. {24} And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies. {25} And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. {26} And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? {27} We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us. {28} And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: entreat for me. {29} And Moses said, Behold, I go out from thee, and I will entreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD. {30} And Moses went out from Pharaoh, and entreated the LORD. {31} And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.

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Exodus 8 - Three more of the plagues of Egypt are related in this chapter,  I. That of the frogs, which is,  1. Threatened (Exo_8:1-4).  2. Inflicted (Exo_8:5, Exo_8:6).  3. Mimicked by the magicians (Exo_8:7).  4. Removed, at the humble request of Pharaoh (Exo_8:8-14), who yet hardens his heart, and, notwithstanding his promise while the plague was upon him (Exo_8:, refuses to let Israel go (Exo_8:15).  II. The plague of lice (Exo_8:16, Exo_8:17), by which,  1. The magicians were baffled (Exo_8:18, Exo_8:19), and yet,  2. Pharaoh was hardened (Exo_8:19).  III. That of flies.  1. Pharaoh is warned of it before (Exo_8:20, Exo_8:21), and told that the land of Goshen should be exempt from this plague (Exo_8:22, Exo_8:23).  2. The plague is brought (Exo_8:24).  3. Pharaoh treats with Moses about the release of Israel, and humbles himself (Exo_8:25-29).  4. The plague is thereupon removed (Exo_8:31), and Pharaoh's heart hardened (Exo_8:32). –  Henry

Judgments against all the gods of Egypt by the LORD continued.  Idolatry is the chief sin out of which all others flow, and “we are sure that the judgment of God is according to truth against them which commit such things” (Rom 2:2).
Each judgment was against gods of Egypt, and revealed their ultimate impotence. http://resources.mcleanbible.org/documents/sermons/06102006-SermonNotes.pdf.

Vs. 1 –  14: In opposing God and enlisting his magicians Pharaoh is in league with the devil, who selfishly and resentfully seeks the glory that only belongs to almighty God,  and whom he lusts to dishonor. But in Pharaoh only finds defeat and the situation in his country only gets worse (as it will in America as it likewise opposes God), which ought to humble him, but instead he only gets harder as he must recognize the power of God. The is similar to souls in the book of revelation whose response to warnings and call to repentance and finally similar plagues as here in the wrath of God was that of impenitence and blasphemy (Rev. 14:6; 16:9 -11, 21). The Lord has allowed  the occultic Egyptian magicians to imitate Moses' first 3 miracles, however, beginning with miracle “3b” they cannot match the power of almighty God, and have only made things worse by trying. Pharaoh literally is in a stinking mess (v. 14). It is interesting that the climactic war against God in Revelation 16:13-14, John saw “three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.” .

But what of the duplication of the first 3 miracles by the magicians? The devil, who in his original and purely selfish quest of  self –  exaltation to the throne of our (ultimately benevolent) Creator said, “I will ascend above the heights of the clouds; I will be like the most High”  (Isa 14:14), yet seeks to operate on the same level of the miraculous as God in imitation of Him in order to deceive and seduce souls to their own  damnation (Rev. 20:10; Mt. 25:41). But as the LORD proves, “ I am God, and there is none else; I am God, and there is none like Me” (Isa 46:9) so the devil will fail in his attempts to operate on God's level. Yet he will seek to work to disrupt and deceive by other means –  and which almighty God allows as a necessary test (see commentary on Gn. 3), and He is not fearful of competition –  and one way the devil seeks to hinder the kingdom of God is by way of response to his imitations. Every miracle (which may be defined as something that defies the laws of nature) basically has 3 possible causes, that it is of the flesh, or the devil, or it is of God. When faced with seeming miracles by the flesh or the devil even real ones by the latter (cf. 2 Thes, 4:9, 10), the reaction by some is to disallow the miraculous completely, or at least those through direct human instrumentation. This provides for a much “safer” Christianity, but a much more “sterile” church as well (As regards “Cessationism,”I do not believe the manner of revelation described in 1 Cor. 13 that denotes the coming of that which is perfect has been realized with the completion of the canon of Scripture –   though the problem is really not with transmission but reception – but rather such things as “I shall know even as also I am known” describes the the perfect revelation of Christ which 1 Jn. 3:2 foretells, for we shall see Him as He is, in more than words and without the hindrance of the flesh. Glory be to God!). The other extreme – and which extreme bolsters the case of the first  reaction – is to allow just about any kind of supposed demonstration of the supernatural, though it may be in a “Christian” context, but in which there is much hype and or disorder and or fakery or even demonic activity. The right reaction is that of Paul in 1 Cor. 14, in which basic rules and structure facilitates the the right use of supernatural gifts by genuine believers, “decently and in order.”


Exo 8:1-15 - Pharaoh is plagued with frogs; their vast numbers made them sore plagues to the Egyptians. God could have plagued Egypt with lions, or bears, or wolves, or with birds of prey, but he chose to do it by these despicable creatures. God, when he pleases, can arm the smallest parts of the creation against us. He thereby humbled Pharaoh. They should neither eat, nor drink, nor sleep in quiet; but wherever they were, they should be troubled by the frogs. God's curse upon a man will pursue him wherever he goes, and lie heavy upon him whatever he does. Pharaoh gave way under this plague. He promises that he will let the people go. Those who bid defiance to God and prayer, first or last, will be made to see their need of both. But when Pharaoh saw there was respite, he hardened his heart. Till the heart is renewed by the grace of God, the thoughts made by affliction do not abide; the convictions wear off, and the promises that were given are forgotten. Till the state of the air is changed, what thaws in the sun will freeze again in the shade. –  MHCC

Exo. 8:1 – 15:  God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See Deu_28:16, etc. 2. There is no avoiding divine judgments when they invade with commission. –  K+D.

Exo 8:5 - And the Lord spake unto Moses,.... By a secret impulse upon his mind, for he was now in the presence of Pharaoh, who had refused to let Israel go: –  Gill

Exo. 8:8: “..and said, entreat the Lord, that he may take away the frogs from me and from my people;.and I will let the people go, that they may do sacrifice unto the LORD..” he begins now to know the Lord, whom he knew not before, by the judgments he executed on him, to acknowledge his hand in those judgments, and tacitly to own that none else could remove them; and his proud heart was so far humbled, as to beg the favour of Moses and Aaron to intercede with the Lord to cause this plague to cease, which was intolerable: and it may be observed from other instances in history, somewhat similar to this, that whole cities and countries have been deserted by their inhabitants on a like occasion, as those of Paeonia.. –  Gill.

Exo 8:8-15 - Pharaoh called, . . . Intreat the Lord, that he may take away the frogs from me--The frog, which was now used as an instrument of affliction, whether from reverence or abhorrence, was an object of national superstition with the Egyptians, the god Ptha being represented with a frog's head. But the vast numbers, together with their stench, made them an intolerable nuisance so that the king was so far humbled as to promise that, if Moses would intercede for their removal, he would consent to the departure of Israel, and in compliance with this appeal, they were withdrawn at the very hour named by the monarch himself. But many, while suffering the consequences of their sins, make promises of amendment and obedience which they afterwards forget; and so Pharaoh, when he saw there was a respite, was again hardened [Exo_8:15]. – JFB

V.9: “Glorify thyself over me, when I shall entreat for thee,””  i.e., take the glory upon thyself of determining the time when I shall remove the plague through my intercession. The expression is elliptical, and לעמר (saying) is to be supplied, as in Jdg_7:2. To give Jehovah the glory, Moses placed himself below Pharaoh, and left him to fix the time for the frogs to be removed through his intercession.- K+D.

12: “..and Moses cried unto the Lord...”: prayed unto him with great fervency, and with a loud voice, most fervently entreating that the frogs might be removed on the morrow, as he had promised, that so he might not be covered with shame and confusion before Pharaoh; his faith of the miracle being wrought did not hinder the use of prayer to God for it:  –  Barnes .
Continued...

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Exo 8:16-19 - Even the dust of the earth obeys him. These lice were very troublesome, as well as disgraceful to the Egyptians, whose priests were obliged to take much pains that no vermin ever should be found about them. All the plagues inflicted on the Egyptians, had reference to their national crimes, or were rendered particularly severe by their customs. The magicians attempted to imitate it, but they could not. It forced them to confess, This is the finger of God! The check and restraint put upon us, must needs be from a Divine power. Sooner or later God will force even his enemies to acknowledge his own power. Pharaoh, notwithstanding this, was more and more obstinate. –  MHCC
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V. 19:  After the 4th miracle (lice), “the magicians said unto Pharaoh, This is the finger of God” (v. 19a), but his heart is yet hard. Recognition of the fact of God's supremacy, as we see here by the magicians and implicitly by Pharaoh, does not mean willing allegiance to Him, and the fact that one day every creature will give glory to God (Phil. 2:10, 11; Rv. 5:13) does not mean they have all been redeemed

Exo 8:20 - Cometh forth to the water - See the Exo_7:15 note. It is not improbable that on this occasion Pharaoh went to the Nile with a procession in order to open the solemn festival, which was held 120 days after the first rise, at the end of October or early in November. At that time the inundation is abating and the first traces of vegetation are seen on the deposit of fresh soil.
The plague now announced may be regarded as connected with the atmosphere, also an object of worship. –  Barnes

Vs. 20 – 27 Moses gives Pharaoh another ultimatum, let me people go or you'll need about a million fly swatters, except in the land of Goshen which shall be spared.  “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Rev 3:10). The Lord knows them that are His, and as they are separate spiritually and morally so they will be eternally. And even physically in this life the Lord is able to protect them, if it be His will (cf. Rev. 12:6).

The Lord does as He promised, and in response we see the first attempt by Pharaoh at a compromise: “Go ye, sacrifice to your God in the land” (v. 28b). Moses righteously will not accept it, as the LORD's people must be separate. The worldly church (which includes it's media) however, whose tribe is ever increasing now, has little qualms with having the “world” in the church, and the church being in the world, not as light but as more like it. Having thus enticed souls by fleshly (music, dress, entertainment, etc.) appeal, they then seek to keep them in attendance by continuing to  accommodate their worldly affections. 

Exo 8:22 - I will sever ... - This severance constituted a specific difference between this and the preceding plagues. Pharaoh could not of course attribute the exemption of Goshen from a scourge, which fell on the valley of the Nile, to an Egyptian deity, certainly not to Chepera (see the last note), a special object of worship in Lower Egypt. –  Barnes.

Exo_8:23
“And I will put a deliverance between My people and thy people.” פּדוּת does not mean διαστολή, divisio (lxx, Vulg.), but redemption, deliverance. Exemption from this plague was essentially a deliverance for Israel, which manifested the distinction conferred upon Israel above the Egyptians. By this plague, in which a separation and deliverance was established between the people of God and the Egyptians, Pharaoh was to be taught that the God who sent this plague was not some deity of Egypt, but “Jehovah in the midst of the land” (of Egypt); i.e., as Knobel correctly interprets it, (a) that Israel's God was the author of the plague; (b) that He had also authority over Egypt; and (c) that He possessed supreme authority: or, to express it still more concisely, that Israel's God was the Absolute God, who ruled both in and over Egypt with free and boundless omnipotence.  –  K+D

Exo 8:20-32 - Pharaoh was early at his false devotions to the river; and shall we be for more sleep and more slumber, when any service to the Lord is to be done? The Egyptians and the Hebrews were to be marked in the plague of flies. The Lord knows them that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. Pharaoh unwillingly entered into a treaty with Moses and Aaron. He is content they should sacrifice to their God, provided they would do it in the land of Egypt. But it would be an abomination to God, should they offer the Egyptian sacrifices; and it would be an abomination to the Egyptians, should they offer to God the objects of the worship of the Egyptians, namely, their calves or oxen. Those who would offer acceptable sacrifice to God, must separate themselves from the wicked and profane. They must also retire from the world. Israel cannot keep the feast of the Lord, either among the brick-kilns or among the flesh-pots of Egypt. And they must sacrifice as God shall command, not otherwise. Though they were in slavery to Pharaoh, yet they must obey God's commands. Pharaoh consents for them to go into the wilderness, provided they do not go so far but that he might fetch them back again. Thus, some sinners, in a pang of conviction, part with their sins, yet are loth they should go very far away; for when the fright is over, they will turn to them again. Moses promised the removal of this plague. But let not Pharaoh deal deceitfully any more. Be not deceived; God is not mocked: if we think to cheat God by a sham repentance and a false surrender of ourselves to him, we shall put a fatal cheat upon our own souls. Pharaoh returned to his hardness. Reigning lusts break through the strongest bonds, and make men presume and go from their word. Many seem in earnest, but there is some reserve, some beloved, secret sin. They are unwilling to look upon themselves as in danger of everlasting misery. They will refrain from other sins; they do much, give much, and even punish themselves much. They will leave it off sometimes, and, as it were, let their sin depart a little way; but will not make up their minds to part with all and follow Christ, bearing the cross. Rather than that, they venture all. They are sorrowful, but depart from Christ, determined to keep the world at present, and they hope for some future season, when salvation may be had without such costly sacrifices; but, at length, the poor sinner is driven away in his wickedness, and left without hope to lament his folly. - Henry
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Exo_8:24-27 –  This plague, by which the land was destroyed (תּשּׁחת), or desolated, inasmuch as the flies not only tortured, “devoured” (Psa_78:45) the men, and disfigured them by the swellings produced by their sting, but also killed the plants in which they deposited their eggs, so alarmed Pharaoh that he sent for Moses and Aaron, and gave them permission to sacrifice to their God “in the land.” But Moses could not consent to this restriction. “It is not appointed so to do” (נכון does not mean aptum, conveniens, but statutum, rectum), for two reasons: (1) because sacrificing in the land would be an abomination to the Egyptians, and would provoke them most bitterly (Exo_8:26); and (2) because they could only sacrifice to Jehovah their God as He had directed them (Exo_8:27). The abomination referred to did not consist in their sacrificing animals which the Egyptians regarded as holy. For the word תּועבה (abomination) would not be applicable to the sacred animals. Moreover, the cow was the only animal offered in sacrifice by the Israelites, which the Egyptians regarded as sacred. The abomination would rather be this, that the Iran would not carry out the rigid regulations observed by the Egyptians with regard to the cleanness of the sacrificial animals (vid., Hengstenberg, p. 114), and in fact would not observe the sacrificial rites of the Egyptians at all. The Egyptians would be very likely to look upon this as an insult to their religion and their gods; “the violation of the recognised mode of sacrificing would be regarded as a manifestation of contempt for themselves and their gods” (Calvin), and this would so enrage them that they would stone the Israelites. The הן before נזבּח in Exo_8:26 is the interjection lo! but it stands before a conditional clause, introduced without a conditional particle, in the sense of if, which it has retained in the Chaldee, and in which it is used here and there in the Hebrew (e.g., Lev_25:20).  –  K+D

Exo_8:28-32
These reasons commended themselves to the heathen king from his own religious standpoint. He promised, therefore, to let the people go into the wilderness and sacrifice, provided they did not go far away, if Moses and Aaron would release him and his people from this plague through their intercession. Moses promised that the swarms should be removed the following day, but told the king not to deceive them again as he had done before (Exo_8:. But Pharaoh hardened his heart as soon as the plague was taken away, just as he had done after the second plague (Exo_8:15), to which the word “also” refers (Exo_8:32). –  K+D [/i]

V. 28:The second attempt to bring Moses the man of God to compromise , “only ye shall not go very far away” is one that is all too obvious; you can believe in Christ, but don't get into it too deeply, as in don't make a difference in your life or society. Hell has little  fear of us when we are like that, an we are of little use for Heaven.

Vs. 29 –  32: Moses agrees to remove the flies, but warns Pharaoh, “let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.” But having been relieved, Pharaoh “hardened his heart at this time also, neither would he let the people go” (v. 32).  So it often is with the human heart, both the lost and the backslider. “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint”  (Isa 1:5). Chastisement is a necessary part of the love of God (1 Cor. 11:32; Heb. 12), and the LORD even chastises the heathen (Ps. 94:10), but if ones will not repent a worse fate waits him than if he did not know the right way (2 Pt. 2:21).

Prov 1:23-32 is clearly applicable to the situation here in Egypt, and is also a warning to all. “Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. {24} Because I have called, and ye refused; I have stretched out my hand, and no man regarded; {25} But ye have set at nought all my counsel, and would none of my reproof: {26} I also will laugh at your calamity; I will mock when your fear cometh; {27} When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. {28} Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: {29} For that they hated knowledge, and did not choose the fear of the LORD: {30} They would none of my counsel: they despised all my reproof. {31} Therefore shall they eat of the fruit of their own way, and be filled with their own devices. {32} For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.”[/color]

[daniel1212av]

It is getting busier in the ministry, praise God, and due to time constraints and desire to do more than a cursory examination, i need to forgo Saturday's postings and focus more in the weekday ones. Praise the LOrd and thanks for understanding.

[daniel1212av]

(Exo 9:1-12)  Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. {2} For if thou refuse to let them go, and wilt hold them still, {3} Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. {4} And the LORD shall 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. {5} And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. {6} And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. {7} And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go. {8} And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. {9} And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. {10} And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. {11} And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. {12} And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.

{13} And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. {14} For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. {15} For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. {16} And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth. {17} As yet exaltest thou thyself against my people, that thou wilt not let them go? {18} Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now. {19} Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. {20} He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: {21} And he that regarded not the word of the LORD left his servants and his cattle in the field. {22} And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. {23} And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt. {24} So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. {25} And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. {26} Only in the land of Goshen, where the children of Israel were, was there no hail.

{27} And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked. {28} Entreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer. {29} And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the Lord's. {30} But as for thee and thy servants, I know that ye will not yet fear the LORD God. {31} And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. {32} But the wheat and the rie were not smitten: for they were not grown up. {33} And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth. {34} And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. {35} And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.

[daniel1212av]

[4-30-07]
Exodus 9 - The Lord sends Moses to Pharaoh to inform him that, if he did not let the Israelites depart, a destructive pestilence should be sent among his cattle, Exo_9:1-3; while the cattle of the Israelites should be preserved, Exo_9:4. The next day this pestilence, which was the fifth plague, is sent, and all the cattle of the Egyptians die, Exo_9:5, Exo_9:6. Though Pharaoh finds that not one of the cattle of the Israelites had died, yet, through hardness of heart, he refuses to let the people go, Exo_9:7. Moses and Aaron are commanded to sprinkle handfuls of ashes from the furnace, that the sixth plague, that of boils and blains, might come on man and beast, Exo_9:5, Exo_9:9; which having done, the plague takes place, Exo_9:10. The magicians cannot stand before this plague, which they can neither imitate nor remove, Exo_9:11. Pharaoh’s heart is again hardened, Exo_9:12. God’s awful message to Pharaoh, with the threat of more severe plagues than before, Exo_9:13-17. The seventh plague of rain, hail, and fire threatened, Exo_9:18. The Egyptians commanded to house their cattle that they might not be destroyed, Exo_9:19. These who feared the word of the Lord brought home their servants and cattle, and those who did not regard that word left their cattle and servants in the fields, Exo_9:20, Exo_9:21. The storm of hail, thunder, and lightning takes place, Exo_9:22-24. It nearly desolates the whole land of Egypt, Exo_9:25, while the land of Goshen escapes, Exo_9:26. Pharaoh confesses his sin, and begs an interest in the prayers of Moses and Aaron, Exo_9:27, Exo_9:28. Moses promises to intercede for him, and while he promises that the storm shall cease, he foretells the continuing obstinacy of both himself and his servants, Exo_9:29, Exo_9:30. The flax and barley, being in a state of maturity, are destroyed by the tempest, Exo_9:31; while the wheat and the rye, not being grown up, are preserved, Exo_9:32. Moses obtains a cessation of the storm, Exo_9:33. Pharaoh and his servants, seeing this, harden their hearts, and refuse to let the people go, Exo_9:34, Exo_9:35. –  Clarke.

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. –  MHCC.

Vs. 1 – 5: If such a thing existed as The “Egyptian Times” it might cry  MOSES WARNS AGAIN OF ANOTHER PLAGUE. Sources say that Moses the Hebrew warned through his spokesman Aaron that unless the Pharaoh yields to their demands then their god will send forth a terrible sort of deadly plague tomorrow, and which will affect all livestock. His was said to affect all of Egypt,excepting the Hebrew land of Goshon.  Moses and his older brother Aaron have been demanding that the Pharaoh let all the Hebrews go into the wilderness to sacrifice to their God. In the face of Pharaoh's refusal of the Hebrew demands Egypt has now seen various seemingly supernatural events, which until recently the ministry of Magic was able to duplicate. However, after being unable to bring forth lice, the magicians have admitted that they have met their match, telling the Pharaoh “This is the finger of God.”   .

”PHARAOH AND MOSES BOTH REFUSE TO COMPROMISE.” In a press release the office of the Pharaoh' repeated their position that the Hebrew demands were unreasonable and would not be met. Recent attempts at compromise have failed, leaving Moses and Aaron to continue to require the full release of all Hebrews to worship their god in an undisclosed part of the wilderness which the Pharaoh adamantly opposes... .

“RESIDENTS NERVOUS.” In interviews across the nation residents voiced differing opinions  regarding the government course of action, with some privately stating they hoped Pharaoh would yield to the Hebrews demands, even though it signifies a loss of prestige for Egyptian religion and significant loss of labor, while many others yet hoped that Pharaoh would yet prevail.

V. 6 – 12:  As predicted, Pharaoh refused to yield to God and all the cattle of Egypt died, save for those of the Hebrews in Goshen. We cannot underestimate the effect of such a loss, yet the heart of Pharaoh remains hard. In response Moses is next instructed to sprinkle furnace ashes upwards in the air in the sight of Pharaoh, which supernaturally becomes a kind of dust all over the land and which produces a boil upon both man and beast (as it does not say all men, but all Egyptians, it should be assumed that the Israelites were again spared).

Vs. 11 – 12: “And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.” It is notable that this time the magicians are specifically said to have been affected, which is a judgment upon them, further revealing their impotence not only to imitate the power of God as progressively revealed, nor even to escape being judged themselves.  A New Testament parallel to this is in the case of Elymas the sorcerer who withstood Barnabas and Paul, in seeking to turn away a man  from the faith. To whom Paul responds,  “O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?  And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand”  (Acts 13:6 -11).

Scripture records the end of such sorcerers, which word by it's root relates to the drug use which usually accompanied their craft. “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.(Rev. 21:8; cf. 22:15).