Resultados para: "Plague"

Here is, I. A gracious invitation of Noah and his family into a place of safety, now that the flood of waters was coming, Gen 7:1. 1. The call itself is very kind, like that of a tender father to his children, to come in doors, when he sees night or a storm coming: Come thou, and all thy house, that small family that thou hast, into the ark. Observe, (1.) Noah did not go into the ark till God bade him; though he knew it was designed for his place of refuge, yet he waited for a renewed command, and had it. It is very comfortable to follow the calls of Providence, and to see God going before us in every step we take. (2.) God does not bid him go into the ark, but come into it, implying that God would go with him, would lead him into it, accompany him in it, and in due time bring him safely out of it. Note, Wherever we are, it is very desirable to have the presence of God with us, for this is all in all to the comfort of every condition. It was this that made Noah's ark, which was a prison, to be to him not only a refuge, but a palace. (3.) Noah had taken a great deal of pains to build the ark, and now he was himself preserved alive in it. Note, What we do in obedience to the command of God, and in faith, we ourselves shall certainly have the comfort of, first or last. (4.) Not he only, but his house also, his wife and children, are called with him into the ark. Note, It is good to belong to the family of a godly man; it is safe and comfortable to dwell under such a shadow. One of Noah's sons was Ham, who proved afterwards a bad man, yet he was saved in the ark, which intimates, [1.] That wicked children often fare the better for the sake of their godly parents. [2.] That there is a mixture of bad with good in the best societies in earth, and we are not to think it strange. In Noah's family there was a Ham, and in Christ's family there was a Judas. There is no perfect purity on this side heaven. (5.) This call to Noah was a type of the call which the gospel gives to poor sinners. Christ is an ark already prepared, in whom alone we can be safe when death and judgment come. Now the burden of the song is, "Come, come;" the word says, "Come;" ministers say, "Come;" the Spirit says, "Come, come into the ark." 2. The reason for this invitation is a very honourable testimony to Noah's integrity: For thee have I seen righteous before me in this generation. Observe, (1.) Those are righteous indeed that are righteous before God, that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon, but the power of it by which they approve themselves to God, who searches the heart, and cannot be deceived in men's characters. (2.) God takes notice of and is pleased with those that are righteous before him: Thee have I seen. In a world of wicked people God could see one righteous Noah; that single grain of wheat could not be lost, no, not in so great a heap of chaff. The Lord knows those that are his. (3.) God, that is a witness to, will shortly be a witness for, his people's integrity; he that sees it will proclaim it before angels and men, to their immortal honour. Those that obtain mercy to be righteous shall obtain witness that they are righteous. (4.) God is, in a special manner, pleased with those that are good in bad times and places. Noah was therefore illustriously righteous, because he was so in that wicked and adulterous generation. (5.) Those that keep themselves pure in times of common iniquity God will keep safe in times of common calamity; those that partake not with others in their sins shall not partake with them in their plagues; those that are better than others are, even in this life, safer than others, and it is better with them. II. Here are necessary orders given concerning the brute-creatures that were to be preserved alive with Noah in the ark, Gen 7:2, Gen 7:3. They were not capable of receiving the warning and directions themselves, as man was, who herein is taught more than the beasts of the earth, and made wiser than the fowls of heaven - that he is endued with the power of foresight; therefore man is charged with the care of them: being under his dominion, they must be under his protection; and, though he could not secure every individual, yet he must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this, 1. God's care for man, for his comfort and benefit. We do not find that Noah was solicitous of himself about this matter; but God consults our happiness more than we do ourselves. Though God saw that the old world was very provoking, and foresaw that the new one would be little better, yet he would preserve the brute creatures for man's use. Doth God take care for oxen? Co1 9:9. Or was it not rather for man's sake that this care was taken? 2. Even the unclean beasts, which were least valuable and profitable, were preserved alive in the ark; for God's tender mercies are over all his works, and not over those only that are of most eminence and use. 3. Yet more of the clean were preserved than of the unclean. (1.) Because the clean were most for the service of man; and therefore, in favour to him, more of them were preserved and are still propagated. Thanks be to God, there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep. (2.) Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, Gen 8:20. God gives us six for one in earthly things, as in the distribution of the days of the week, that in spiritual things we should be all for him. What is devoted to God's honour, and used in his service, is particularly blessed and increased. III. Here is notice given of the now imminent approach of the flood: Yet seven days, and I will cause it to rain, Gen 8:4. 1. "It shall be seven days yet, before I do it." After the hundred and twenty years had expired, God grants them a reprieve of seven days longer, both to show how slow he is to anger and that punishing work is his strange work, and also to give them some further space for repentance: but all in vain; these seven days were trifled away, after all the rest; they continued secure and sensual until the day that the flood came. 2. "It shall be but seven days." While Noah told them of the judgment at a distance, they were tempted to put off their repentance, because the vision was for a great while to come; but now he is ordered to tell them that it is at the door, that they have but one week more to turn them in, but one sabbath more to improve, to see if that will now, at last, awaken them to consider the things that belong to their peace, which otherwise will soon be hidden from their eyes. But it is common for those that have been careless of their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days, of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.

Here is, I. The date of this great event; this is carefully recorded, for the greater certainty of the story. 1. It was in the 600th year of Noah's life, which, by computation, appears to be 1656 years from the creation. The years of the old world are reckoned, not by the reigns of the giants, but the lives of the patriarchs; saints are of more account with God than princes. The righteous shall be had in everlasting remembrance. Noah was now a very old man, even as men's years went then. Note, (1.) The longer we live in this world the more we see of the miseries and calamities of it; it is therefore spoken of as the privilege of those that die young that their eyes shall not see the evil which is coming, Kg2 22:20. (2.) Sometimes God exercises his old servants with extraordinary trials of obedience patience. The oldest of Christ's soldiers must not promise themselves a discharge from their warfare till death discharge them. Still they must gird on their harness, and not boast as though they had put it off. As the year of the deluge is recorded, so, 2. We are told that it was in the second month, the seventeenth day of the month, which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark. II. The second causes that concurred to this deluge. Observe, 1. In the self-same day that Noah was fixed in the ark, the inundation began. Note, (1.) Desolating judgments come not till God has provided for the security of his own people; see Gen 19:22, I can do nothing till thou be come thither: and we find (Rev 7:3) that the winds are held till the servants of God are sealed. (2.) When good men are removed judgments are not far off; for they are taken away from the evil to come, Isa 57:1. When they are called into the chambers, hidden in the grave, hidden in heaven, then God is coming out of his place to punish, Isa 26:20, Isa 26:21. 2. See what was done on that day, that fatal day to the world of the ungodly. (1.) The fountains of the great deep were broken up. Perhaps there needed no new creation of waters; what were already made to be, in the common course of providence, blessings to the earth, were now, by an extraordinary act of divine power, made the ruin of it. God has laid up the deep in storehouses (Psa 33:7), and now he broke up those stores. As our bodies have in themselves those humours which, when God pleases, become the seeds and springs of mortal diseases, so the earth had in it bowels those waters which, at God's command, sprang up and flooded it. God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth (Psa 104:9; Job 38:9-11); and now he only removed those ancient land-marks, mounds, and fences, and the waters of the sea returned to cover the earth, as they had done at first, Gen 1:9. Note, All the creatures are ready to fight against sinful man, and any of them is able to be the instrument of his ruin, if God do but take off the restraints by which they are held in during the day of God's patience. (2.) The windows of heaven were opened, and the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job 38:22, Job 38:33. The rain, which ordinarily descends in drops, then came down in streams, or spouts, as they call them in the Indies, where clouds have been often known to burst, as they express it there, when the rain descends in a much more violent torrent than we have ever seen in the greatest shower. We read (Job 26:8) that God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before nor since, in such abundance and of such continuance: the thick cloud was not, as ordinarily it is, wearied with waterings (Job 37:11), that is, soon spent and exhausted; but still the clouds returned after the rain, and the divine power brought in fresh recruits. It rained, without intermission or abatement, forty days and forty nights (Gen 7:12), and that upon the whole earth at once, not, as sometimes, upon one city and not upon another. God made the world in six days, but he was forty days in destroying it; for he is slow to anger: but, though the destruction came slowly and gradually, yet it came effectually. 3. Now learn from this, (1.) That all the creatures are at God's disposal, and that he makes what use he pleases of them, whether for correction, or for his land, or for mercy, as Elihu speaks of the rain, Job 37:12, Job 37:13. (2.) That God often makes that which should be for our welfare to become a trap, Psa 69:22. That which usually is a comfort and benefit to us becomes, when God pleases, a scourge and a plague to us. Nothing is more needful nor useful than water, both the springs of the earth and the showers of heaven; and yet now nothing was more hurtful, nothing more destructive: every creature is to us what God makes it. (3.) That it is impossible to escape the righteous judgments of God when they come against sinners with commission; for God can arm both heaven and earth against them; see Job 20:27. God can surround men with the messengers of his wrath, so that, if they look upwards, it is with horror and amazement, if they look to the earth, behold, trouble and darkness, Isa 8:21, Isa 8:22. Who then is able to stand before God, when he is angry? (4.) In this destruction of the old world by water God gave a specimen of the final destruction of the world that now is by fire. We find the apostle setting the one of these over against the other, Pe2 3:6, Pe2 3:7. As there are waters under the earth, so Aetna, Vesuvius, and other volcanoes, proclaim to the world that there are subterraneous fires too; and fire often falls from heaven, many desolations are made by lightning; so that, when the time predetermined comes, between these two fires the earth and all the works therein shall be burnt up, as the flood was brought upon the old world out of the fountains of the great deep and through the windows of heaven.

Here is, I. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. Pharaoh's princes (his pimps rather) saw her, and, observing what a comely woman she was, they commended her before Pharaoh, not for that which was really her praise - her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus (Est 2:8), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, etc. (v. 16), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just. II. The deliverance of Sarai from this danger. For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts. 1. God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued. 2. Pharaoh reproved Abram, and then dismissed him with respect. (1.) The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jon 1:6. Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best. (2.) The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: Behold thy wife, take her, Gen 12:19. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the fury of the oppressor, as though he were ready to destroy, when really there is no danger, Isa 51:13. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, honesty is the best policy. Nay, it is said (Gen 12:20), Pharaoh commanded his men concerning him, that is, [1.] He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or, [2.] He appointed them, when Abram was disposed to return home after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues (Gen 12:17), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. Mat 18:6. To this passage, among others, the Psalmist refers, Psa 105:13-15, He reproved kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not sent him away, he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing. Lastly, Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same yesterday, today, and for ever.

We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe, I. The time when God came to him with this discovery: When the sun was going down, or declining, about the time of the evening oblation, Kg1 18:36; Dan 9:21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (Gen 15:5), and we may suppose it was, at least, his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light. II. The preparatives for this discovery. 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam (Gen 2:21), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself. 2. With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God's covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed, (1.) To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and they lifts up, Isa 6:5, Isa 6:6, etc. (2.) To be a specimen of the methods of God's dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old Testament dispensation, which was founded on that covenant, was a dispensation, [1.] Of darkness and obscurity, Co2 3:13, Co2 3:14. [2.] Of dread and horror, Heb 12:18, etc. III. The prediction itself. Several things are here foretold. 1. The suffering state of Abram's seed for a long time, Gen 15:13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, Joh 16:4. Now we have here, (1.) The particulars of their sufferings. [1.] They shall be strangers; so they were, first in Canaan (Psa 105:12) and afterwards in Egypt; before they were lords of their own land they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth, a land that is not theirs. [2.] They shall be servants; so they were to the Egyptians, Exo 1:13. See how that which was the doom of the Canaanites (Gen 9:25) proves the distress of Abram's seed: they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Psa 49:14. [3.] They shall be suffers. Those whom they serve shall afflict them; see Exo 1:11. Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it. (2.) The continuance of their sufferings - four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, Gen 21:9; Gal 4:29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, Gen 43:32; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time. 2. The judgment of the enemies of Abram's seed: That nation whom they shall serve, even the Egyptians, will I judge, Gen 15:14. This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note, (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Psa 37:12, Psa 37:13. (2.) The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time. 3. The deliverance of Abram's seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised, (1.) That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go till they are forced to it. (2.) That they should be enriched: They shall come out with great substance; this was fulfilled, Exo 12:35, Exo 12:36. God took care they should have, not only a good land to go to, but a good stock to carry with them. 4. Their happy settlement in Canaan, Gen 15:16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note, (1.) The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath. (2.) Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up. (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job 21:7, Job 21:19. See Mat 23:32; Deu 32:34. 5. Abram's peaceful quiet death and burial, before these things should come to pass, Gen 15:15. As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, Kg2 22:20. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa 57:1. Let this satisfy Abram, that, for his part, (1.) He shall go to his fathers in peace. Note, [1.] Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? Joh 8:53. [2.] Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool's (Luk 12:20), but cheerfully resigned: they would not live always. [3.] At death we go to our fathers, to all our fathers that have gone before us to the state of the dead (Job 21:32, Job 21:33), to our godly fathers that have gone before us to the state of the blessed, Heb 12:23. The former thought helps to take off the terror of death, the latter puts comfort into it. [4.] Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Psa 37:37. Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards (Kg2 20:19); peace with God, and everlasting peace, are sure to all the seed. (2.) He shall be buried in a good old age. Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying place was the first possession he had in it. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job 5:26. Note, [1.] Old age is a blessing. It is promised in the firth commandment; it is pleasing to nature; and it affords a great opportunity for usefulness. [2.] Especially, if it be a good old age. Theirs may be called a good old age, First, That are old and healthful, not loaded with such distempers as make them weary of life. Secondly, That are old and holy, old disciples (Act 21:16), whose hoary head is found in the way of righteousness (Pro 16:31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.

Abimelech, being thus warned of God in a dream, takes the warning, and, as one truly afraid of sin and its consequences, he rises early to obey the directions given him. I. He has a caution for his servants, Gen 20:8. Abraham himself could not be more careful than he was to command his household in this matter. Note, Those whom God has convinced of sin and danger ought to tell others what God has done for their souls, that they also may be awakened and brought to a like holy fear. II. He has a chiding for Abraham. Observe, 1. The serious reproof which Abimelech gave to Abraham, Gen 20:9, Gen 20:10. His reasoning with Abraham upon this occasion was very strong, and yet very mild. Nothing could be said better; he does not reproach him, nor insult over him, does not say, "Is this your profession? I see, though you will not swear, you will lie. If these be prophets, I will beg to be freed from the sight of them:" but he fairly represents the injury Abraham had done him, and calmly signifies his resentment of it. (1.) He calls that sin which he now found he had been in danger of a great sin. Note, Even the light of nature teaches men that the sin of adultery is a very great sin: be it observed, to the shame of many who call themselves Christians, and yet make a light matter of it. (2.) He looks upon it that both himself and his kingdom would have been exposed to the wrath of God if he had been guilty of this sin, though ignorantly. Note, The sins of kings often prove the plagues of kingdoms; rulers should therefore, for their people's sake, dread sin. (3.) He charges Abraham with doing that which was not justifiable, in disowning his marriage. This he speaks of justly, and yet tenderly; he does not call him a liar and cheat, but tells him he had done deeds that ought not to be done. Note, Equivocation and dissimulation, however they may be palliated, are very bad things, and by no means to be admitted in any case. (4.) He takes it as a very great injury to himself and his family that Abraham had thus exposed them to sin: "What have I offended thee? If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be revenged on me." Note, We ought to reckon that those do us the greatest unkindness in the world that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to corrupt nature. (5.) He challenges him to assign a cause for his suspecting them as a dangerous people for an honest man to live among: "What sawest thou, that thou hast done this thing? Gen 20:10. What reason hadst thou to think that if we had known her to be thy wife thou wouldst have been exposed to any danger by it?" Note, A suspicion of our goodness is justly reckoned a greater affront than a slight upon our greatness. 2. The poor excuse that Abraham made for himself. (1.) He pleaded the bad opinion he had of the place, Gen 20:11. He thought within himself (though he could not give any good reason for his thinking so), "Surely the fear of God is not in this place, and then they will slay me." [1.] Little good is to be expected where no fear of God is. See Psa 36:1. [2.] There are many places and persons that have more of the fear of God in them than we think they have: perhaps they are not called by our dividing name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts, which is very injurious both of Christ and Christians, and makes us obnoxious to God's judgment, Mat 7:1. [3.] Uncharitableness and censoriousness are sins that are the cause of many other sins. When men have once persuaded themselves concerning such and such that they have not the fear of God, they think this will justify them in the most unjust and unchristian practices towards them. Men would not do ill if they did not first think ill. (2.) He excused it from the guilt of a downright lie by making it out that, in a sense, she was his sister, Gen 20:12. Some think she was own sister to Lot, who is called his brother Lot (Gen 14:16), though he was his nephew; so Sarah is called his sister. But those to whom he said, She is my sister, understood that she was so his sister as not to be capable of being his wife; so that it was an equivocation, with an intent to deceive. (3.) He clears himself from the imputation of an affront designed to Abimelech in it by alleging that it had been his practice before, according to an agreement between him and his wife, when they first became sojourners (Gen 20:13): "When God caused me to wander from my father's house, then we settled this matter." Note, [1.] God is to be acknowledged in all our wanderings. [2.] Those that travel abroad, and converse much with strangers, as they have need of the wisdom of the serpent, so it is requisite that that wisdom be ever tempered with the innocence of the dove. It may, for aught I know, be suggested that God denied to Abraham to punish them for this sinful compact if they will not own their marriage, why should God own it? But we may suppose that, after this reproof which Abimelech gave them, they agreed never to do so again, and then presently we read (Gen 21:1, Gen 21:2) that Sarah conceived.

Here is, I. The kindness of a prince which Abimelech showed to Abraham. See how unjust Abraham's jealousies were. He fancied that if they knew that Sarah was his wife they would kill him; but, when they did know it, instead of killing him they were kind to him, frightened at least to be so by the divine rebukes they were under. 1. He gives him his royal licence to dwell where he pleased in his country, courting his stay because he gives him his royal gifts (Gen 20:14), sheep and oxen, and (Gen 20:16) a thousand pieces of silver. This he gave when he restored Sarah, either, [1.] By way of satisfaction for the wrong he had offered to do, in taking her to his house: when the Philistines restored the ark, being plagued for detaining it, they sent a present with it. The law appointed that when restitution was made something should be added to it, Lev 6:5. Or, [2.] To engage Abraham's prayers for him; not as if prayers should be bought and sold, but we should endeavour to be kind to those of whose spiritual things we reap, Co1 9:11. Note, It is our wisdom to get and keep an interest with those that have an interest in heaven, and to make those our friends who are the friends of God. [3.] He gives to Sarah good instruction, tells her that her husband (her brother he calls him, to upbraid her with calling him so) must be to her for a covering of the eyes, that is, she must look at no other, nor desire to be looked at by any other. Note, Yoke-fellows must be to each other for a covering of the eyes. The marriage-covenant is a covenant with the eyes, like Job's, Job 31:1. II. The kindness of a prophet which Abraham showed to Abimelech: he prayed for him, Gen 20:17, Gen 20:18. This honour God would put upon Abraham that, though Abimelech had restored Sarah, yet the judgment he was under should be removed upon the prayer of Abraham, and not before. Thus God healed Miriam, when Moses, whom she had most affronted, prayed for her (Num 12:13), and was reconciled to Job's friends when Job, whom they had grieved, prayed for them (Job 42:8-10), and so did, as it were, give it under his hand that he was reconciled to them. Note, The prayers of good men may be a kindness to great men, and ought to be valued.

It is a very ill-favoured story that is here told concerning Judah; one would not have expected such folly in Israel. Judah had buried his wife; and widowers have need to stand upon their guard with the utmost caution and resolution against all fleshly lusts. He was unjust to his daughter-in-law, either through negligence or design, in not giving her his surviving son, and this exposed her to temptation. I. Tamar wickedly prostituted herself as a harlot to Judah, that, if the son might not, the father might raise up seed to the deceased. Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like. Bishop Patrick thinks it probable that she hoped Shelah, who was by right her husband, might have come along with his father, and that he might have been allured to her embraces. There was a great deal of plot and contrivance in Tamar's sin. 1. She took an opportunity for it, when Judah had a time of mirth and feasting with his sheep-shearers. Note, Time of jollity often prove times of temptation, particularly to the sin of uncleanness; when men are fed to the full, the reins are apt to be let loose. 2. She exposed herself as a harlot in an open place, Gen 38:14. Those that are, and would be, chaste, must be keepers at home, Tit 2:5. It should seem, it was the custom of harlots, in those times, to cover their faces, that, though they were not ashamed, yet they might seem to be so. The sin of uncleanness did not then go so barefaced as it does now. II. Judah was taken in the snare, and though it was ignorantly that he was guilty of incest with his daughter-in-law (not knowing who she was), yet he was willfully guilty of fornication: whoever she was, he knew she was not his wife, and therefore not to be touched. Nor was his sin capable, in the least, of such a charitable excuse as some make for Tamar, that though the action was bad the intention possibly might be good. Observe, 1. Judah's sin began in the eye (Gen 38:15): He saw her. Note, Those have eyes, and hearts too, full of adultery (as it is Pe2 2:14), that catch at every bait that presents itself to them and are as tinder to every spark. We have need to make a covenant with our eyes, and to turn them from beholding vanity, lest the eye infect the heart. 2. It added to the scandal that the hire of a harlot (than which nothing is more infamous) was demanded, offered, and accepted - a kid from the flock, a goodly price at which her chastity and honour were valued! Nay, had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of conscience, and the hope of heaven, are too precious to be exposed to sale at any such rates; the Topaz of Ethiopia cannot equal them: what are those profited that lose their souls to gain the world? 3. It turned to the reproach of Judah that he left his jewels in pawn for a kid. Note, Fleshly lusts are not only brutish, but sottish, and ruining to men's secular interests. It is plain that whoredom, as well as wine, and new wine, takes away the heart first, else it would never take away the signet and the bracelets. III. He lost his jewels by the bargain; he sent the kid, according to this promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend (who was indeed his back-friend, because he was aiding and abetting in his evil deeds) the Adullamite, who came back without the pledge. It is a good account (if it be but true) of any place which they here gave, there is no harlot in this place; for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any further enquiry after them, giving this reason, lest we be shamed, Gen 38:23. Either, 1. Lest his sin should come to be known publicly, and be talked of. Fornication and uncleanness have ever been looked upon as scandalous things and the reproach and shame of those that are convicted of them. Nothing will make those blush that are not ashamed of these. 2. Lest he should be laughed at as a fool for trusting a strumpet with his signet and his bracelets. He expresses no concern about the sin, to get that pardoned, only about the shame, to prevent that. Note, There are many who are more solicitous to preserve their reputation with men than to secure the favour of God and a good conscience; lest we be shamed goes further with them than lest we be damned.

Care being taken of Jacob and his family, the preservation of which was especially designed by Providence in Joseph's advancement, an account is now given of the saving of the kingdom of Egypt too from ruin; for God is King of nations as well as King of saints, and provideth food for all flesh. Joseph now returns to the management of that great trust which Pharaoh had lodged in his hand. It would have been pleasing enough to him to have gone and lived with his father and brethren in Goshen; but his employment would not permit it. When he had seen his father, and seen him well settled, he applied himself as closely as ever to the execution of his office. Note, Even natural affection must give way to necessary business. Parents and children must be content to be absent one from another, when it is necessary, on either side, for the service of God or their generation. In Joseph's transactions with the Egyptians observe, I. The great extremity that Egypt, and the parts adjacent, were reduced to by the famine. There was no bread, and they fainted (Gen 47:13), they were ready to die, Gen 47:15, Gen 47:19. 1. See here what a dependence we have upon God's providence. If its usual favours are suspended but for a while, we die, we perish, we all perish. All our wealth would not keep us from starving if the rain of heaven were but withheld for two or three years. See how much we lie at God's mercy, and let us keep ourselves always in his love. 2. See how much we smart by our own improvidence. If all the Egyptians had done for themselves in the seven years of plenty as Joseph did for Pharaoh, they had not been now in these straits; but they regarded not the warning they had of the years of famine, concluding that tomorrow shall be as this day, next year as this, and much more abundant. Note, Because man knows not his time (his time of gathering when he has it) therefore his misery is great upon him when the spending time comes, Ecc 8:6, Ecc 8:7. 3. See how early God put a difference between the Egyptians and the Israelites, as afterwards in the plagues, Exo 8:22; Exo 9:4, Exo 9:26; Exo 10:23. Jacob and his family, though strangers, were plentifully fed on free cost, while the Egyptians were dying for want. See Isa 65:13, My servants shall eat, but you shall be hungry. Happy art thou, O Israel. Whoever wants, God's children shall not, Psa 34:10. II. The price they had come up to, for their supply, in this exigency. 1. They parted with all their money which they had hoarded up, Gen 47:14. Silver and gold would not feed them, they must have corn. All the money of the kingdom was by this means brought into the exchequer. 2. When the money failed, they parted with all their cattle, those for labour, as the horses and asses, and those for food, as the flocks and the herds, Gen 47:17. By this it should seem that we may better live upon bread without flesh than upon flesh without bread. We may suppose they parted the more easily with their cattle because they had little or no grass for them; and now Pharaoh saw in reality what he had before seen in vision, nothing but lean kine. 3. When they had sold their stocks off their land, it was easy to persuade themselves (rather than starve) to sell their land too; for what good would that do them, when they had neither corn to sow it nor cattle to eat of it? They therefore sold that next, for a further supply of corn. 4. When their land was sold, so that they had nothing to live on, they must of course sell themselves, that they might live purely upon their labour, and hold their lands by the base tenure of villenage, at the courtesy of the crown. Note, Skin for skin, and all that a man hath, even liberty and property (those darling twins), will he give for his life; for life is sweet. There are few (though perhaps there are some) who would even dare to die rather than live in slavery, and dependence on an arbitrary power. And perhaps there are those who, in that case, could die by the sword, in a heat, who yet could not deliberately die by famine, which is much worse, Lam 4:9. Now it was a great mercy to the Egyptians that, in this distress, they could have corn at any rate; if they had all died for hunger, their lands perhaps would have escheated to the crown of course, for want of heirs; they therefore resolved to make the best of bad. III. The method which Joseph took to accommodate the matter between prince and people, so that the prince might have his just advantage, and yet the people not be quite ruined. 1. For their lands, he needed not come to any bargain with them while the years of famine lasted; but when these were over (for God will not contend for ever, nor will he be always wroth) he came to an agreement, which it seems both sides were pleased with, that the people should occupy and enjoy the lands, as he thought fit to assign them, and should have seed to sow them with out of the king's stores, for their own proper use and behoof, yielding and paying only a fifth part of the yearly profits as a chief rent to the crown. This became a standing law, Gen 47:26. And it was a very good bargain to have food for their lands, when otherwise they and theirs must have starved, and then to have their lands again upon such easy terms. Note, Those ministers of state are worthy of double honour, both for wisdom and integrity, that keep the balance even between prince and people, so that liberty and property may not intrench upon prerogative, nor the prerogative bear hard upon liberty and property: in the multitude of such counsellors there is safety. If afterwards the Egyptians thought it hard to pay so great a duty to the king out of their lands, they must remember, not only how just, but how kind, the first imposing of it was. They might thankfully pay a fifth where all was due. It is observable how faithful Joseph was to him that appointed him. He did not put the money into his own pocket, nor entail the lands upon his own family; but converted both entirely to Pharaoh's use; and therefore we do not find that his posterity went out of Egypt any richer than the rest of their poor brethren. Those in public trusts, if they raise great estates, must take heed that it be not at the expense of a good conscience, which is much more valuable. 2. For their persons, he removed them to cities, Gen 47:21. He transplanted them, to show Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the more easily reconciled to their new condition of servitude. The Jewish writers say, "He removed them thus from their former habitations because they reproached his brethren as strangers, to silence which reproach they were all made, in effect, strangers." See what changes a little time may make with a people, and how soon God can empty those from vessel to vessel who had settled upon their lees. How hard soever this seems to have been upon them, they themselves were at this time sensible of it as a very great kindness, and were thankful they were not worse used: Thou hast saved our lives, Gen 47:25. Note, There is good reason that the Saviour of our lives should be the Master of our lives. "Thou hast saved us; do what thou wilt with us." IV. The reservation he made in favour of the priests. They were maintained on free cost, so that they needed not to sell their lands, Gen 47:22. All people will thus walk in the name of their God; they will be kind to those that attend the public service of their God, and that minister to them in holy things; and we should, in like manner, honour our God, by esteeming his ministers highly in love for their work's sake.

Moses is here more particularly instructed in his work, and informed beforehand of his success. 1. He must deal with the elders of Israel, and raise their expectation of a speedy removal to Canaan, Exo 3:16, Exo 3:17. He must repeat to them what God had said to him, as a faithful ambassador. Note, That which ministers have received of the Lord they must deliver to his people, and keep back nothing that is profitable. Lay an emphasis on that, Exo 3:17 : "I have said, I will bring you up; that is enough to satisfy them, I have said it:" hath he spoken, and will he not make it good? With us saying and doing are two things, but they are not so with God, for he is in one mind and who can turn him? "I have said it, and all the world cannot gainsay it. My counsel shall stand." His success with the elders of Israel would be good; so he is told (Exo 3:18): They shall hearken to thy voice, and not thrust thee away as they did forty years ago. He who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice, having determined to make them willing in this day of power. 2. He must deal with the king of Egypt (Exo 3:18), he and the elders of Israel, and in this they must not begin with a demand, but with a humble petition; that gentle and submissive method must be first tried, even with one who, it was certain, would not be wrought upon by it: We beseech thee, let us go. Moreover, they must only beg leave of Pharaoh to go as far as Mount Sinai to worship God, and say nothing to him of going quite away to Canaan; the latter would have been immediately rejected, but the former was a very modest and reasonable request, and his denying it was utterly inexcusable and justified them in the total deserting of his kingdom. If he would not give them leave to go and sacrifice at Sinai, justly did they go without leave to settle in Canaan. Note, The calls and commands which God sends to sinners are so highly reasonable in themselves, and delivered to them in such a gentle winning way, that the mouth of the disobedient must needs be for ever stopped. As to his success with Pharaoh, Moses is here told, (1.) That petitions, and persuasions, and humble remonstrances, would not prevail with him, no, nor a mighty hand stretched out in signs and wonders: I am sure he will not let you go, Exo 3:19. Note, God sends his messengers to those whose hardness and obstinacy he certainly knows and foresees, that it may appear he would have them turn and live. (2.) That plagues should compel him to it: I will smite Egypt, and then he will let you go, Exo 3:20. Note, Those will certainly be broken by the power of God's hand that will not bow to the power of his word; we may be sure that when God judges he will overcome. (3.) That his people should be more kind to them, and furnish them at their departure with abundance of plate and jewels, to their great enriching: I will give this people favour in the sight of the Egyptians, Exo 3:21, Exo 3:22. Note, [1.] God sometimes makes the enemies of his people, not only to be at peace with them, but to be kind to them. [2.] God has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution; for he sits in the throne judging right.

It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward. I. Moses objects that in all probability the people would not hearken to his voice (Exo 4:1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (Exo 3:18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses sad (Exo 4:1), They will not believe me; and yet he was happily mistaken, for it is said (Exo 4:31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight. II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as Joh 5:36), and Nicodemus owns himself convinced by them, Joh 3:2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials. 1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, Exo 4:2-4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing. (2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor. (3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (Exo 1:10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, Exo 4:5. Miracles were for signs to those that believed not, Co1 14:22. 2. His hand itself is next made the subject of a miracle. He puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, Exo 4:6, Exo 4:7. This signified, (1.) That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed. (2.) That whereas the Israelites in Egypt had become leprous, polluted by sin, and almost consumed by oppression (a leper is as one dead, Num 12:12), by being taken into the bosom of Moses they should be cleansed and cured, and have all their grievances redressed. (3.) That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God and for his glory; the leprous hand of Moses does for ever exclude boasting. Now it was supposed that, if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence. 3. He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, Exo 4:9. This was done, at first, as a sign, but, not gaining due credit with Pharaoh, the whole river was afterwards turned into blood, and then it became a plague. He is ordered to work this miracle in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said (Exo 3:18), They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.

Here, I. Moses obtains leave of his father-in-law to return into Egypt, Exo 4:18. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men. II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And, 1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, Exo 4:19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, etc. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Psa 142:3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, Exo 4:21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour. 3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord. 4. Words are put into his mouth with which to address Pharaoh, Exo 4:22, Exo 4:23. God had promised him (Exo 4:12), I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal 3:17. (4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle. III. Moses addresses himself to this expedition. When God had assured him (Exo 4:19) that the men were dead who sought his life, immediately it follows (Exo 4:20), he took his wife, and his sons, and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision.

And Pharaoh said, Who is the Lord--rather "Jehovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of. Pharaoh estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation. To demonstrate the supremacy of the true God over all the gods of Egypt, was the design of the plagues. I know not the Lord, neither will I let Israel go--As his honor and interest were both involved he determined to crush this attempt, and in a tone of insolence, or perhaps profanity, rejected the request for the release of the Hebrew slaves.

Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (Exo 7:1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God's viceregents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: "He shall be thy prophet," that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them." 3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, Exo 7:4, Exo 7:5. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, (1.) How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them (Exo 6:3), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God's name is exalted both in those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Luk 1:51, Luk 1:52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it? II. Moses and Aaron apply themselves to their work without further objection: They did as the Lord commanded them, Exo 7:6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist (Psa 105:28), They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.

The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly. 1. It is taken for granted that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, Show a miracle; not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity. 2. Orders are therefore given to turn the rod into a serpent, according to the instructions, Exo 4:3. The same rod that was to give the signal of the other miracles is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, Exo 7:10. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him. Serpents are hurtful dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners - he comes upon them gradually. 3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, Exo 7:11, Exo 7:12. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put on their predecessors these magicians withstood Moses, as it is explained, Ti2 3:8. Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart; others think, by the power of evil angels, artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends, that those might believe a lie who received not the truth: and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested (Deu 13:3; Co1 11:19), that the infidelity of others may be confirmed, and that he who is filthy may be filthy still, Co2 4:4. 4. Yet, in this contest, Moses plainly gains the victory. The serpent which Aaron's rod was turned into swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, Dan 2:44. But Pharaoh was not wrought upon by this. The magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity who are prejudiced against the light and love of it.

Here is the first of the ten plagues, the turning of the water into blood, which was, 1. A dreadful plague, and very grievous. The very sight of such vast rolling streams of blood, pure blood no doubt, florid and high-colored, could not but strike a horror upon people: much more afflictive were the consequences of it. Nothing more common than water: so wisely has Providence ordered it, and so kindly, that that which is so needful and serviceable to the comfort of human life should be cheap, and almost every where to be had; but now the Egyptians must either drink blood, or die for thirst. Fish was much of their food (Num 11:5), but the changing of the waters was the death of the fish; it was a pestilence in that element (Exo 7:21): The fish died. In the general deluge they escaped, because perhaps they had not then contributed so much to the luxury of man as they have since; but in this particular judgment they perished (Psa 105:29): He slew their fish; and when another destruction of Egypt, long afterwards, is threatened, the disappointment of those that make sluices and ponds for fish is particularly noticed, Isa 19:10. Egypt was a pleasant land, but the noisome stench of dead fish and blood, which by degrees would grow putrid, now rendered it very unpleasant. 2. It was a righteous plague, and justly inflicted upon the Egyptians. For, (1.) Nilus, the river of Egypt, was their idol; they and their land derived so much benefit from it that they served and worshipped it more than the Creator. The true fountain of the Nile being unknown to them, they paid all their devotions to its streams: here therefore God punished them, and turned that into blood which they had turned into a god. Note, That creature which we idolize God justly removes from us, or embitters to us. He makes that a scourge to us which we make a competitor with him. (2.) They had stained the river with the blood of the Hebrews' children, and now God made that river all bloody. Thus he gave them blood to drink, for they were worthy, Rev 16:6. Note, Never any thirsted after blood, but, sooner or later, they had enough of it. 3. It was a significant plague. Egypt had a great dependence upon their river (Zac 14:18), so that in smiting the river they were warned of the destruction of all the productions of their country, till it came at last to their firstborn; and this red river proved a direful omen of the ruin of Pharaoh and all his forces in the Red Sea. This plague of Egypt is alluded to in the prediction of the ruin of the enemies of the New Testament church, Rev 16:3, Rev 16:4. But there the sea, as well as the rivers and fountains of water, is turned into blood; for spiritual judgments reach further, and strike deeper, than temporal judgments do. And, lastly, let me observe in general concerning this plague that one of the first miracles Moses wrought was turning water into blood, but one of the first miracles our Lord Jesus wrought was turning water into wine; for the law was given by Moses, and it was a dispensation of death and terror; but grace and truth, which, like wine, make glad the heart, came by Jesus Christ. Observe, I. Moses is directed to give Pharaoh warning of this plague. "Pharaoh's heart is hardened (Exo 7:14), therefore go and try what this will do to soften it," Exo 7:15. Moses perhaps may not be admitted into Pharaoh's presence-chamber, or the room of state where he used to give audience to ambassadors; and therefore he is directed to meet him by the river's brink, whither God foresaw he would come in the morning, either for the pleasure of a morning's walk or to pay his morning devotions to the river: for thus all people will walk, every one in the name of his god; they will not fail to worship their god every morning. There Moses must be ready to give him a new summons to surrender, and, in case of a refusal, to tell him of the judgment that was coming upon that very river on the banks of which they were now standing. Notice is thus given him of it beforehand, that they might have no colour to say it was a chance, or to attribute it to any other cause, but that it might appear to be done by the power of the God of the Hebrews, and as a punishment upon him for his obstinacy. Moses is expressly ordered to take the rod with him, that Pharaoh might be alarmed at the sight of that rod which had so lately triumphed over the rods of the magicians. Now learn hence, 1. That the judgments of God are all known to himself beforehand. He knows what he will do in wrath as well as in mercy. Every consumption is a consumption determined, Isa 10:23. 2. That men cannot escape the alarms of God's wrath, because they cannot go out of the hearing of their own consciences: he that made their hearts can make his sword to approach them. 3. That God warns before he wounds; for he is long-suffering, not willing that any should perish, but that all should come to repentance. II. Aaron (who carried the mace) is directed to summon the plague by smiting the river with his rod, Exo 7:19, Exo 7:20. It was done in the sight of Pharaoh and his attendants; for God's true miracles were not performed, as Satan's lying wonders were, by those that peeped and muttered: truth seeks no corners. An amazing change was immediately wrought; all the waters, not only in the rivers but in all their ponds, were turned into blood. 1. See here the almighty power of God. Every creature is that to us which he makes it to be, water or blood. 2. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water today may be blood tomorrow; what is always vain may soon become vexatious. A river, at the best, is transient; but divine justice can quickly make it malignant. 3. See what mischievous work sin makes. if the things that have been our comforts prove our crosses, we must thank ourselves: it is sin that turns our waters into blood. III. Pharaoh endeavours to confront the miracle, because he resolves not to humble himself under the plague. He sends for the magicians, and, by God's permission, they ape the miracle with their enchantments (Exo 7:22), and this serves Pharaoh for an excuse not to set his heart to this also (Exo 7:23), and a pitiful excuse it was. Could they have turned the river of blood into water again, this would have been something to the purpose; then they would have proved their power, and Pharaoh would have been obliged to them as his benefactors. But for them, when there was such scarcity of water, to turn more of it into blood, only to show their art, plainly intimates that the design of the devil is only to delude his devotees and amuse them, not to do them any real kindness, but to keep them from doing a real kindness to themselves by repenting and returning to their God. IV. The Egyptians, in the mean time, are seeking for relief against the plague, digging round about the river for water to drink, Exo 7:24. Probably they found some, with much ado, God remembering mercy in the midst of wrath; for he is full of compassion, and would not let the subjects smart too much for the obstinacy of their prince. V. The plague continued seven days (Exo 7:25), and, in all that time, Pharaoh's proud heart would not let him so much as desire Moses to intercede for the removal of it. Thus the hypocrites in heart heap up wrath; they cry not when he binds them (Job 36:13); and then no wonder that his anger is not turned away, but his hand is stretched out still.

Get thee unto Pharaoh--Now began those appalling miracles of judgment by which the God of Israel, through His ambassadors, proved His sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and in a miraculous degree of intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis in the field of Zoan (Psa 78:12), was the scene of those extraordinary transactions, and Moses must have resided during that terrible period in the immediate neighborhood. in the morning; lo, he goeth out unto the water--for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.

Aaron lifted up the rod and smote the waters, &c.--Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on Num 11:5.] The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile--to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.

Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments. 1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe, I. How it was threatened. Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, Exo 8:1, Exo 8:2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Psa 7:12), which implies favour if he turn. So here, If thou refuse, I will smite thy borders, intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, Exo 8:3, Exo 8:4. Note, 1. 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. II. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum - No sooner said then done; the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joe 2:2, etc.; and see Isa 34:16, Isa 34:17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease. III. How the magicians were permitted to imitate it, Exo 8:7. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon are said to be like frogs, which go forth to the kings of the earth, to deceive them (Rev 16:13), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived. IV. How Pharaoh relented under this plague: it was the first time he did so, Exo 8:8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, Lord, Lord, Mat 7:22. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water. V. How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs. Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nellum occurrit tempus regi - No time fixed on by the king shall be objected to, Exo 8:9. Have thou this honour over me, tell me against when I shall entreat for thee. This was designed for Pharaoh's conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for tomorrow, Exo 8:10. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: "Be it according to thy word, it shall be done just when thou wouldst have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God. None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him." Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, Exo 8:12. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died (Exo 8:13), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, Exo 8:14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose. VI. What was the issue of this plague (Exo 8:15): When Pharaoh saw there was a respite, without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note, 1. Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade. 2. God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Ecc 8:11; Psa 78:34, etc.

Here is a short account of the plague of lice. It does not appear that any warning was given of it before. Pharaoh's abuse of the respite granted to him might have been a sufficient warning to him to expect another plague: for if the removal of an affliction harden us, and so we lose the benefit of it, we may conclude it goes away with a purpose to return or to make room for a worse. Observe, I. How this plague of lice was inflicted on the Egyptians, Exo 8:16, Exo 8:17. The frogs were produced out of the waters, but these live out of the dust of the earth; for out of any part of the creation God can fetch a scourge, with which to correct those that rebel against him. He has many arrows in his quiver. Even the dust of the earth obeys him. "Fear not then, thou worm Jacob, for God can use thee as a threshing instrument, if he please," Isa 41:14, Isa 41:15. These lice, no doubt, were extremely vexatious, as well as scandalous, to the Egyptians. Though they had respite, they had respite but awhile, Rev 11:14. The second woe was past, but behold the third woe came very quickly. II. How the magicians were baffled by it, Exo 8:18. They attempted to imitate it, but they could not. When they failed in this, it should seem they attempted to remove it; for it follows, So there were lice upon man and beast, in spite of them. This forced them to confess themselves overpowered: This is the finger of God (Exo 8:19); that is, "This check and restraint put upon us must needs be from a divine power." Note, 1. God has the devil in a chain, and limits him both as a deceiver and as a destroyer; hitherto he shall come, but no further. The devil's agents when God permitted them, could do great things; but when he laid an embargo upon them, though but with his finger, they could do nothing. The magicians' inability, in this less instance, showed whence they had their ability in the former instances which seemed greater, and that they had no power against Moses but what was given them from above. 2. Sooner or later God will extort, even from his enemies, an acknowledgment of his own sovereignty and over-ruling power. It is certain they must all (as we say) knock under at last, as Julian the apostate did, when his dying lips confessed, Thou hast overcome me, O thou Galilean! God will not only be too hard for all opposers, but will force them to own it. III. How Pharaoh, notwithstanding this, was made more and more obstinate (Exo 8:19); even those that had deceived him now said enough to undeceive him, and yet he grew more and more obstinate. Even the miracles and the judgments were to him a savour of death unto death. Note, Those that are not made better by God's word and providences are commonly made worse by them.

PLAGUE OF LICE. (Exo 8:16-19) smite the dust of the land, &c.--Aaron's rod, by the direction of Moses, who was commanded by God, was again raised, and the land was filled with gnats, mosquitoes--that is the proper meaning of the original term. In ordinary circumstances they embitter life in Eastern countries, and therefore the terrible nature of this infliction on Egypt may be imagined when no precautions could preserve from their painful sting. The very smallness and insignificance of these fierce insects made them a dreadful scourge. The magicians never attempted any imitation, and what neither the blood of the river nor the nuisance of the frogs had done, the visitation of this tiny enemy constrained them to acknowledge "this is the finger of God"--properly "gods," for they spoke as heathens.

Here is the story of the plague of flies, in which we are told, I. How it was threatened, like that of frogs, before it was inflicted. Moses is directed (Exo 8:20) to rise early in the morning, to meet Pharaoh when he came forth to the water, and there to repeat his demands. Note, 1. Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep and more slumber when any service is to be done which would pass well in our account in the great day? 2. Those that would approve themselves God's faithful servants must not be afraid of the face of man. Moses must stand before Pharaoh, proud as he was, and tell him that which was in the highest degree humbling, must challenge him (if he refused to release his captives) to engage with any army of flies, which would obey God's orders of Pharaoh would not. See a similar threatening, Isa 7:18, The Lord will hiss (or whistle) for the fly and the bee, to come and serve his purposes. II. How the Egyptians and the Hebrews were to be remarkably distinguished in this plague, Exo 8:22, Exo 8:23. It is probable that this distinction had not been so manifest and observable in any of the foregoing plagues as it was to be in this. Thus, as the plague of lice was made more convincing than any before it, by its running the magicians aground, so was this, by the distinction made between the Egyptians and the Hebrews. Pharaoh must be made to know that God is the Lord in the midst of the earth; and by this it will be known beyond dispute. 1. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind, while they are above the direction of any man. "Hither they shall go," says Moses, "and thither they shall not come;" and the performance is punctually according to this appointment, and both, compared, amount to a demonstration that he that said it and he that did it was the same, even a Being of infinite power and wisdom. 2. The servants and worshippers of the great Jehovah shall be preserved from sharing in the common calamities of the place they live in, so that the plague which annoys all their neighbours shall not approach them; and this shall be an incontestable proof that God is the Lord in the midst of the earth. Put both these together, and it appears that the eyes of the Lord run to and fro through the earth, and through the air too, to direct that which to us seems most casual, to serve some great designed end, that he may show himself strong on the behalf of those whose hearts are upright with him, Ch2 16:9. Observe how it is repeated: I will put a division between my people and thy people Exo 8:23. Note, The Lord knows those that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. A day will come when you shall return and discern between the righteous and the wicked (Mal 3:18), the sheep and the goats (Mat 25:32; Eze 34:17), though now intermixed. III. How it was inflicted, the day after it was threatened: There came a grievous swarm of flies (Exo 8:24), flies of divers sorts, and such as devoured them, Psa 78:45. The prince of the power of the air has gloried in being Beelzebub - the god of flies; but here it is proved that even in that he is a pretender and a usurper, for even with swarms of flies God fights against his kingdom and prevails. IV. How Pharaoh, upon this attack, sounded a parley, and entered into a treaty with Moses and Aaron about a surrender of his captives: but observe with what reluctance he yields. 1. He is content they should sacrifice to their God, provided they would do it in the land of Egypt, Exo 8:25. Note, God can extort a toleration of his worship, even from those that are really enemies to it. Pharaoh, under the smart of the rod, is content they should do sacrifice, and will allow liberty of conscience to God's Israel, even in his own land. But Moses will not accept his concession; he cannot do it, Exo 8:26. It would be an abomination to God should they offer the Egyptian sacrifices, and an abomination to the Egyptians should they offer to God their own sacrifices, as they ought; so that they could not sacrifice in the land without incurring the displeasure either of their God or of their task-masters; therefore he insists: We will go three days' journey into the wilderness, Exo 8:27. Note, Those that would offer an acceptable sacrifice to God must, (1.) Separate themselves from the wicked and profane; for we cannot have fellowship both with the Father of lights and with the works of darkness, both with Christ and with Belial, Co2 6:14, etc.; Psa 26:4, Psa 26:6. (2.) They must retire from the distractions of the world, and get as far as may be from the noise of it. Israel cannot keep the feast of the Lord either among the brick-kilns or among the flesh-pots of Egypt; no, We will go into the wilderness, Hos 2:14; Sol 7:11. (3.) They must observe the divine appointment: "We will sacrifice as God shall command us, and not otherwise." Though they were in the utmost degree of slavery to Pharaoh, yet in the worship of God, they must observe his commands and not Pharaoh's. 2. When this proposal is rejected, he consents for them to go into the wilderness, provided they do not go very far away, not so far but that he might fetch them back again, Exo 8:28. It is probable he had heard of their design upon Canaan, and suspected that if once they left Egypt they would never come back again; and therefore, when he is forced to consent that they shall go (the swarms of flies buzzing the necessity in his ears), yet he is not willing that they should go out of his reach. Thus some sinners who, in a pang of conviction, part with their sins, yet are loth they should go very far away; for, when the fright is over, they will return to them again. We observe here a struggle between Pharaoh's convictions and his corruptions; his convictions said, "Let them go;" his corruptions said, "Yet not very far away:" but he sided with his corruptions against his convictions, and this was his ruin. This proposal Moses so far accepted as that he promised the removal of this plague upon it, Exo 8:29 See here, (1.) How ready God is to accept sinners' submissions. Pharaoh does but say, Entreat for me (though it is with regret that he humbles so far), and Moses promises immediately, I will entreat the Lord for thee, that Pharaoh might see what the design of the plague was, not to bring him to ruin, but to bring him to repentance. With what pleasure did God say (Kg1 21:29), Seest thou how Ahab humbles himself? (2.) What need we have to be admonished that we be sincere in our submission: But let not Pharaoh deal deceitfully any more. Those that deal deceitfully are justly suspected, and must be cautioned not to return again to folly, after God has once more spoken peace. Be not deceived, God is not mocked; if we think to put a cheat upon God by a counterfeit repentance, and a fraudulent surrender of ourselves to him, we shall prove, in the end, to have put a fatal cheat upon our own souls. Lastly, The issue of all was that God graciously removed the plague (Exo 8:30, Exo 8:31), but Pharaoh perfidiously returned to his hardness, and would not let the people go, Exo 8:32. His pride would not let him part with such a flower of his crown as his dominion over Israel was, nor his covetousness with such a branch of his revenue as their labours were. Note, Reigning lusts break through the strongest bounds, and make men impudently presumptuous and scandalously perfidious. Let not sin therefore reign; for, if it do, it will betray and hurry us to the grossest absurdities.

PLAGUE OF FLIES. (Exo 8:20-32) Rise up early . . . Pharaoh; lo, he cometh forth to the water, &c.--Pharaoh still appearing obdurate, Moses was ordered to meet him while walking on the banks of the Nile and repeat his request for the liberation of Israel, threatening in case of continued refusal to cover every house from the palace to the cottage with swarms of flies--while, as a proof of the power that accomplished this judgment, the land of Goshen should be exempted from the calamity. The appeal was equally vain as before, and the predicted evil overtook the country in the form of what was not "flies," such as we are accustomed to, but divers sorts of flies (Psa 78:45), the gad fly, the cockroach, the Egyptian beetle, for all these are mentioned by different writers. They are very destructive, some of them inflicting severe bites on animals, others destroying clothes, books, plants, every thing. The worship of flies, particularly of the beetle, was a prominent part of the religion of the ancient Egyptians. The employment of these winged deities to chastise them must have been painful and humiliating to the Egyptians while it must at the same time have strengthened the faith of the Israelites in the God of their fathers as the only object of worship.

Pharaoh called for Moses, . . . Go ye, sacrifice to your God in the land, &c.--Between impatient anxiety to be freed from this scourge and a reluctance on the part of the Hebrew bondsmen, the king followed the course of expediency; he proposed to let them free to engage in their religious rites within any part of the kingdom. But true to his instructions, Moses would accede to no such arrangement; he stated a most valid reason to show the danger of it, and the king having yielded so far as to allow them a brief holiday across the border, annexed to this concession a request that Moses would entreat with Jehovah for the removal of the plague. He promised to do so, and it was removed the following day. But no sooner was the pressure over than the spirit of Pharaoh, like a bent bow, sprang back to its wonted obduracy, and, regardless of his promise, he refused to let the people depart. Next: Exodus Chapter 9

Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, Exo 9:1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, Exo 9:2, Exo 9:3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, Exo 9:4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psa 36:6. 4. To make the warning the more remarkable, the time is fixed (Exo 9:5): Tomorrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do tomorrow, but it is not so with God. II. The plague itself inflicted. The cattle died, Exo 9:6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom 8:20, Rom 8:22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa 19:1. III. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God: Not one of the cattle of the Israelites died, Exo 9:6, Exo 9:7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Psa 91:6, Psa 91:7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.

Observe here, concerning the plague of boils and blains, I. When they were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies, and touched them to the quick. If less judgments do not do their work, God will send greater. Let us therefore humble ourselves under the mighty hand of God, and go forth to meet him in the way of his judgments, that his anger may be turned away from us. II. The signal by which this plague was summoned was the sprinkling of warm ashes from the furnace, towards heaven (Exo 9:8, Exo 9:10), which was to signify the heating of the air with such an infection as should produce in the bodies of the Egyptians sore boils, which would be both noisome and painful. Immediately upon the scattering of the ashes, a scalding dew came down out of the air, which blistered wherever it fell. Note, Sometimes God shows men their sin in their punishment; they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task-masters had been to the Israelites. III. The plague itself was very grievous - a common eruption would be so, especially to the nice and delicate, but these eruptions were inflammations, like Job's. This is afterwards called the botch of Egypt (Deu 28:27), as if it were some new disease, never heard of before, and known ever after by that name, Note, Sores in the body are to be looked upon as the punishments of sin, and to be hearkened to as calls to repentance. IV. The magicians themselves were struck with these boils, Exo 9:11. 1. Thus they were punished, (1.) For helping to harden Pharaoh's heart, as Elymas for seeking to ;pervert the right ways of the Lord; God will severely reckon with those that strengthen the hands of the wicked in their wickedness. (2.) For pretending to imitate the former plagues, and making themselves and Pharaoh sport with them. Those that would produce lice shall, against their wills, produce boils. Note, It is ill jesting with God's judgments, and more dangerous than playing with fire. Be you not mockers, lest your bands be made strong. 2. Thus they were shamed in the presence of their admirers. How weak were their enchantments, which could not so much as secure themselves! The devil can give no protection to those that are in confederacy with him. 3. Thus they were driven from the field. Their power was restrained before (Exo 8:18), but they continued to confront Moses, and confirm Pharaoh in his unbelief, till now, at length, they were forced to retreat, and could not stand before Moses, to which the apostle refers (Ti2 3:9) when he says that their folly was made manifest unto all men. V. Pharaoh continued obstinate, for now the Lord hardened his heart, Exo 9:12. Before, he had hardened his own heart, and resisted the grace of God; and now God justly gave him up to his own heart's lusts, to a reprobate mind, and strong delusions, permitting Satan to blind and harden him, and ordering every thing, henceforward, so as to make him more and more obstinate. Note, Wilful hardness is commonly punished with judicial hardness. If men shut their eyes against the light, it is just with God to close their eyes. Let us dread this as the sorest judgment a man can be under on this side hell.