Chú giải chương
Exodus Chương 9
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In this chapter we have an account of three more of the plagues of Egypt. I. Murrain among the cattle, which was fatal to them, Ex 9:1-7. II. Boils upon man and beast, Ex 9:8-12. III. Hail, with thunder and lightning. 1. Warning is given of this plague, Ex 9:13-21. 2. It is inflicted, to their great terror, Ex 9:22-26. 3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word, Ex 9:27-35, etc.
1-35
The Plagues of Egypt (1491 BC)
简体中文
埃及的灾殃（公元前 1491 年）
¹ 耶和华对摩西说：你进去见法老，告诉他：耶和华希伯来人的神这样说：容我的百姓去，好事奉我。 ² 你若不肯容他们去，仍旧强留他们， ³ 耶和华的手加在你田间的牲畜上，就是在马、驴、骆驼、牛群、羊群上，必有重重的瘟疫。 ⁴ 耶和华要分别以色列的牲畜和埃及的牲畜，凡属以色列人的，连一个都不死。 ⁵ 耶和华就定了时候，说：明天耶和华必在此地行这事。 ⁶ 第二天，耶和华就行这事。埃及的牲畜几乎都死了，只是以色列人的牲畜，一个都没有死。 ⁷ 法老打发人去看，谁知以色列人的牲畜连一个都没有死。法老的心却是固执，不容百姓去。
此处，I. 警告另有一灾，即畜疫之灾。法老在前一次灾中似乎有所松软，之后心又变硬，那时摩西便受差去告诉他另有一灾将来，为要看那能否使前几次灾所留下的印象复苏。如此，神的忿怒从天上显明出来，无论在他的话语中或他的作为中，都*「抵挡人一切的不虔不义」。1. 摩西把法老放在一个极有利于避免此灾的途径上：「容我的百姓去」（出 9:1）。这仍是那要求。神定要释放以色列；法老抵挡，所争的是：「谁的话立得住。」请看神对他的百姓何等关切。「他救赎之民之年」一到，他便「使埃及作他们的赎价」；那国宁可灭亡，也不能阻挡以色列得救。请看神的要求何等合理。他无论要什么，不过是他自己的*：他们是「我的百姓」，所以「容他们去」。2. 他描述若法老拒绝将临到的灾（出 9:2,3）。「耶和华的手」直接——无需亚伦伸手——「加在牲畜上」，各样牲畜中必有一些因一种瘟疫而死。这对畜主是极大的损失：他们曾使以色列贫穷，如今神要使他们贫穷。注意，连牲畜的生病死亡，或在它们身上所受的损失，都当承认是神的手；因为*「一个麻雀也不能掉在地上，若没有你们的父允许」。3. 为要表明神在此事上的特别作为，以及他对自己百姓的特别眷顾，他预告他们的牲畜一只也不死——尽管它们与埃及人的牲畜同呼吸一样的空气，喝一样的水：「耶和华要分别」（出 9:4）。注意，当神的审判流行时，虽然可能同时临到义人和恶人，但神所作的分别，使得对这二者并不相同。见赛 27:7。神的护理在牲畜的存活上也当以感谢承认，因为他「保护人，也保护牲畜」（诗 36:6）。4. 为使警告更为显著，时候定了（出 9:5）：「明天」*必行。我们不知一日要发生何事，所以不能说我们明日要作什么；但神并非如此。
II. 灾本身降下了。牲畜死了（出 9:6）。注意，受造之物因人的罪被服在虚空之下，按它的容量，既可服事人的罪恶，也可有分于他的刑罚——正如在普世洪水中那样（罗 8:20,22）。法老和埃及人犯了罪；但*「羊作了什么」呢？它们却受击打。见耶 12:4：因「这地的邪恶，牲畜也灭尽」*。埃及人后来——有人以为如今也是——敬拜他们的牲畜；以色列人也就是在他们中间学会了以牛犊为神：所以这里所说的灾正击中他们。注意，我们若以某物为偶像，神按公义移去它，或使它对我们变苦。见赛 19:1。
III. 在埃及人的牲畜和以色列人的牲畜之间所作的分别，正如神所言：「以色列人的牲畜连一只都没有死」（出 9:6,7）。神难道顾念牛吗？是的，他顾念；他的护理延伸到最卑微的受造之物。但这话也是为我们写的——我们既信靠神、以他为避难所，便不*「怕黑夜行的瘟疫」，不，即便「千人仆倒在旁边」（诗 91:6,7）也不怕。法老打发人去看以色列人的牲畜是否染病，并非为要使他良心知足，而是为要满足他的好奇心，或有意作为报复，从以色列人的牲口中弥补他自己的损失；因他在查问中没有好意，所带回的报告对他毫无印象，反倒使他的心更硬。注意，对那甘心瞎眼的人，连那定为得生命的途径，也成了「死的香气叫他死」*。
⁸ 耶和华对摩西、亚伦说：你们取几捧炉灰，摩西要在法老眼前向天撒去。 ⁹ 这灰要在埃及全地变作尘土，并在人身上和牲畜身上生出起泡的疮来。 ¹⁰ 摩西、亚伦取了炉灰，站在法老面前。摩西向天撒起来，就在人身上和牲畜身上生出起泡的疮来。 ¹¹ 行法术的在摩西面前站立不住，因为在他们身上和一切埃及人身上都有了这疮。 ¹² 耶和华使法老的心刚硬，不听他们，正如耶和华对摩西所说的。
请在此观察关于疮灾的事，
I. 当他们的牲畜死亡并未使他们受感动时，神降下灾抓住他们自己的身体，直击他们的痛处。较小的审判若不作成它的工，神必降下更大的。所以我们当在神大能的手下自卑，出去在他审判的路上迎接他，好叫他的怒气转离我们。
II. 召集此灾的信号，是从炉中向天撒 warm 的炉灰（出 9:8,10），为要表明空气被这样的感染所熏热，要在埃及人身上产生令人厌恶又痛苦的疮。灰一散开，便有一阵烫热的水滴从空中降下，落在何处便使何处起泡。注意，神有时在刑罚中向人显明他的罪；他们曾在炉中压迫以色列，如今炉中的灰对他们成了恐怖，正如他们的督工从前对以色列人一样。
III. 灾本身极其严重——寻常的出疹已够如此，尤其对娇贵的人更是如此，但这些出疹是发炎的，如约伯所受的。这事后来被称为*「埃及的疮」*（申 28:27），仿佛是前所未闻的新病，此后便以此名闻世。注意，身体上的疮当看作罪的刑罚，当作悔改的呼召来倾听。
IV. 连法术之士自己也被这些疮所击打（出 9:11）。1. 他们因此受罚，（1）因为他们曾帮助法老刚硬其心；正如以吕马因*「混乱主的正道」受罚（徒 13:10）。神必严厉追究那些在恶中坚固恶人之手的人。（2）因为他们曾装作仿效前几次的灾，并以此自娱娱人。那些要生虱子的人，如今要违愿地生出疮来。注意，戏弄神的审判是恶事，比玩火更危险。「你们不要亵慢，免得捆索你们更紧。」2. 他们因此在崇拜者面前蒙羞。他们的法术何等无能，连自己也不能保护！魔鬼不能保护那些与他结盟的人。3. 他们因此被逐出战场。他们的能力先前已被限制（出 8:18），却仍与摩西对峙，使法老在不信中得以坚固；直到如今，他们终于被迫退却，不能在摩西面前站立——使徒也引用此事（提后 3:9），说他们的「愚昧必在众人面前显明出来」*。
V. 法老仍顽梗，因为如今*「耶和华使」*他的心刚硬（出 9:12）。此前他自行硬心，抵挡神的恩典；如今神公义地任凭他随心所欲，任凭他成为可废弃的心思，受强烈的迷惑，允许撒但使他瞎眼刚硬，并从此安排万事，使他越发顽梗。注意，故意的硬心通常以审判的硬心为刑罚。人若闭眼拒绝光，神按公义便闭他们的眼。我们当以这事为人在地狱这一边所能受的最严酷的审判而心存畏惧。
¹³ 耶和华对摩西说：你清早起来，站在法老面前，对他说：耶和华希伯来人的神这样说：容我的百姓去，好事奉我。 ¹⁴ 因为这一次我要叫一切的灾殃临到你和你臣仆并你百姓的心上，叫你知道在普天下没有像我的。 ¹⁵ 我现在若伸手用瘟疫攻击你和你的百姓，你必从地上剪除了。 ¹⁶ 其实，我叫你存立，是特要向你显我的大能，并要使我的名传遍天下。 ¹⁷ 你还向我的百姓自高，不容他们去吗？ ¹⁸ 看哪，明天约在这时候，我必叫重大的冰雹降下，自从埃及开国以来，没有这样的冰雹。 ¹⁹ 现在你要打发人把你的牲畜和你田间一切所有的催进来；凡在田间不回家的，无论是人是牲畜，冰雹必降在他们身上，他们就必死。 ²⁰ 法老的臣仆中，惧怕耶和华这话的，便叫他的奴仆和牲畜跑进家里来。 ²¹ 那不把耶和华这话放在心上的，就把他的奴仆和牲畜留在田里。
此处，I. 神因法老的顽梗而向他发出烈怒的一般宣告。虽然神已经使他的心刚硬（出 9:12），摩西仍要重复对他的请求；神既暂停他的恩典，却仍要他顺服，为要因他在不给草时向以色列人索砖而刑罚他。神也要借此显出长久忍耐的榜样，以及他如何等候向*「悖逆顶嘴的百姓」施恩。要求已经六次徒然发出，摩西仍要作第七次：「容我的百姓去」（出 9:13）。摩西在此受命无论他听与不听，都要向他传一道极其可怕的信息。1. 他必须告诉法老他已被标为灭亡，如今他正如标靶，神要向他射出他一切烈怒的箭（出 9:14,15）。「这一次我要叫一切的灾殃……临到。」如今法老已无悔改的余地，再没有什么能阻止他完全的灭亡——只有那悔改能阻止。如今神既开始「使他的心刚硬」，他的情形便无可救药了。「我要叫我的灾殃临到你的心」——不但在你身体上降下暂时的灾，也在你灵魂上降下属灵的灾。注意，神能把灾殃降在人的心上——或使之麻木无知，或使之绝望无救——这些乃是最重的灾。法老如今休想再得喘息，休想停战，必灾上加灾，直到他完全被灭。注意，神审判之时必胜过；凡向神硬心的人从未兴旺。2. 他必须告诉他，他要在历史上长存，作为神烈怒之公义与大能的活纪念碑（出 9:16）：「其实我叫你存立」——在这时候把你举起在宝座上，并使你至今能经受众灾的冲击——「是特要向你显我的大能。」护理如此安排，使摩西所要对付的正是这样一个性情暴烈顽梗的人；这事中所管理的一切，都使它成为神能 humbling 并降卑他最骄傲仇敌之能力最显著的难忘例证。万事都共同使这事格外显著，好叫神的名（即他无可争辩的主权、他不可抵挡的大能、他毫不松动的公义）得以传遍全地——不但传到各处，也贯通万代，直到地存留。注意，神有时兴起极恶的人得权得尊，长久宽容他们，任凭他们变本加厉地狂妄，为要在他们至终的毁灭中更显荣耀。请看那时邻国如何将法老的灭亡归荣于神。叶忒罗因此说：「我现在得知耶和华为大，胜乎万神」（出 18:11）。使徒也以这事例阐明神的主权（罗 9:17）。为要证明神在这些定意之事上的公义，摩西受指示问他（出 9:17）：「你还向我的百姓自高吗？」*法老是个大王；神的百姓充其量不过是贫穷的牧羊人，如今更是贫穷的奴隶；然而法老若向他们自高，便要灭亡，因为这事被看作向神自高。这并非神初次为他们的缘故责备君王，并使他们知道他不许他的百姓被践踏、被侮辱——即便是最有权势的君王也不可。
II. 关于雹灾的特别预告（出 9:18），并向法老和他百姓发出恩慈的劝告——把仆人和牲畜从田间叫回来，使它们可在避所中躲避冰雹（出 9:19）。注意，当神的公义威吓要毁灭时，他的怜悯同时也向我们指出一条逃脱之路，他实在不愿任何人灭亡。请在此看见神何等费心，不但把埃及人和以色列人分别出来，也在一些埃及人和另一些埃及人之间作出分别。法老若不肯让步，从而阻止审判本身，那么对那些对神和他的话语有所畏惧的人，仍有机会救自己脱离此审判的分。注意，那肯受警告的可以找到避所；那不肯的，若被泛滥的鞭子和*「涨溢的洪水冲去谎言避所」（赛 28:17）*的冰雹所灭，只能怪自己。请看这警告的不同效果。1. 有些人信了所说的话，便惧怕，把仆人和牲畜赶进家中（出 9:20）——正如挪亚（来 11:7），这是他们的智慧。在法老的臣仆中也有人因神的话语而战兢；以色列的儿子们岂不更当畏惧吗？但，2. 另一些人不信：尽管摩西迄今为止所预告的每一灾，其结果都丝毫不差地应验了；尽管他们若有任何理由怀疑此事，把牲畜留在家中一日对他们并无大害，假定这是个可疑的案子，也可拣选稳妥的一面；然而他们却如此莽撞，竟公然违抗摩西的真理和神的大能——他们对此已经有够多的经验，且已付了代价——而把牲畜留在田间，可能法老自己也给他们作了这般狂妄的榜样（出 9:21）。注意，顽固不信既对最公平的警告和最智慧的建议充耳不闻，便使那灭亡之人的血归在他们自己头上。
²² 耶和华对摩西说：你向天伸杖，使埃及遍地的人身上、牲畜身上、并田间各样的菜蔬上，都有冰雹。 ²³ 摩西向天伸杖，耶和华就打雷下雹，有火闪到地上；耶和华下雨雹在埃及地上。 ²⁴ 那时，雹与火搀杂，甚是厉害，自从埃及成国以来，遍地没有这样的。 ²⁵ 在埃及遍地，雹击打了田间所有的人和牲畜，又击打了田间一切的菜蔬，又打坏田间一切的树木。 ²⁶ 独以色列人所住的歌珊地，没有冰雹。 ²⁷ 法老打发人召摩西、亚伦来，对他们说：这一次我犯了罪了。耶和华是公义的；我和我的百姓是邪恶的。 ²⁸ 请你们求耶和华——这就够了——使雷轰和冰雹止息；我就容你们去，你们不必再留。 ²⁹ 摩西对他说：我一出城，就要向耶和华举手祷告；雷必止息，也不再下雹，叫你知道全地都是属耶和华的。 ³⁰ 至于你和你的臣仆，我知道你们还是不敬畏耶和华神。 ³¹ 那时，麻和大麦被雹击打，因为大麦已经吐穗，麻也开了花。 ³² 只是小麦和粗麦没有被击打，因为还没有长成。 ³³ 摩西从法老那里出城，向耶和华举手祷告；雷和雹就止了，雨也不再浇在地上了。 ³⁴ 法老见雨和雹和雷止息了，就越发犯罪，他和他的臣仆都硬着心。 ³⁵ 法老的心刚硬，不容以色列人去，正如耶和华借着摩西所说的。
所威吓的雹灾，在此借摩西大能的手和杖所召集（出 9:22,23），它就听从了召集——或者说听从了神的命令；因为*「火与冰雹都成就他的话」（诗 148:8）*。在此我们得知，
I. 它在地上所造成的荒凉。雷声和从天上降下的火（即闪电），使它更加可怖，也更具有毁灭性（出 9:23,24）。注意，神使云彩不但作他的府库——他从其中滴下脂油赐给他的百姓——也作他的武库——他若愿意，便可从中抽出一支最可怖的炮队，以毁灭他的仇敌。他自己也曾论到*「他所存留的雹，是为遭难的时候、为争战的日子」（伯 38:22,23）。这雹在埃及地行了悲惨的毁坏。它击杀人畜，又击坏不只菜蔬，连树木（出 9:25）。地上的庄稼被毁，只有尚未长出的得以保全（出 9:31,32）。注意，神有许多方法「在节期收回五谷」（何 2:9）——或借暗中的枯萎，或借喧嚷的冰雹。在这灾中，「炎热的电光」和冰雹都说「毁坏了他们的群畜」（诗 78:47,48）*；又见诗 105:32,33。也许大卫在描绘神为他仇敌之败亡所发的荣耀显现时，便是暗指这事，他论到神在其中所掷的雹子和火炭（诗 18:12,13）。在倾倒第七碗时，也明显暗指这事（启 16:21）。此处特别记下（出 9:26），歌珊地得蒙保守，免受此灾之损。神掌管怀胎的云彩，使雨或雹降在这一城，不降在那一城——或出于怜悯，或出于审判。
II. 法老所陷入的恐慌。请看此事在他身上的效果。1. 他以悔改者的言语向摩西自卑（出 9:27,28）。再没有人能比他说得更好了。他承认自己与希伯来人的神相争时是站错了边：「这一次我犯了罪了——竟然抵挡了这么久。」他承认神对付他的作为之公正：「耶和华是公义的」，当他说话时——哪怕他借雷轰和闪电说话——也必得称为义。他定了自己和本国人的罪：「我和我的百姓是邪恶的」，理当受我们所遭遇的。他求摩西的祷告：「请你们求耶和华」，使这可怕的灾退去。末了，他应许释放他的俘虏：「我就容你们去。」还有什么能比这更令人羡慕呢？然而他的心这一切之中仍然刚硬。注意，杖的恐怖常常从那些并无悔改之情的人身上逼出悔改的承认；在受苦的惊讶和痛楚之下，他们便脱口说出颇为中肯的话——并非因他们深有所感，而是因为他们知道自己理当如此，「理当如此说」。2. 摩西因此便在天上法庭作他的代求者。虽然他有充足的理由认为法老会立即反悔其悔改，并且也如此告诉他（出 9:30），他却仍应许作这位天上法庭的朋友。注意，即便那些我们对其几乎无望的人，我们也当继续为他们祷告、劝戒（撒上 12:23）。请观察，（1）摩西为他代求所拣选的地点。他「出城」（出 9:33），不但为了与神相交的清静，也为要表明他敢于冒险出到田间——尽管冰雹和闪电把法老和他的臣仆留在屋内——因为他知道每一颗冰雹都由他的神所指挥，并不会伤害他。注意，与神和好使人能抵御雷轰，因为雷声乃是父的声音。（2）姿势：他*「向耶和华举手」——这是恳切愿望和谦卑等候的外在表示。那些到神面前求怜悯的人，当预备好接受。（3）摩西代求的目标：「叫你知道」——并且确信——「全地都是属耶和华的」（出 9:29），即神对万有都有主权，万有都受他治理，所以你也理当如此。请看神用各样方法引人回到正当的理智。审判降下，审判撤去，全为同一目的——使人知道耶和华作王。（4）代求的成功。[1] 他胜过了神（出 9:33）。但，[2] 他不能胜过法老：「他就越发犯罪，硬着心」*（出 9:34,35）。摩西的祷告开了又关了天门，正如以利亚那样（雅 5:17,18），神两个见证人也有如此能力（启 11:6）；然而摩西、以利亚和那两个见证人，都不能制伏人刚硬的心。法老被审判所惊而暂时屈服，但审判一过，他的知罪便消散，他所应许的美言也被遗忘。注意，受刑时所作的承认并不可信。再者，那不被审判和怜悯所改善的人，通常反因之而更坏。
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The Plagues of Egypt (1491 BC)
¹ Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
² For if thou refuse to let them go, and wilt hold them still,
³ Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.
⁴ And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel.
⁵ And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.
⁶ And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
⁷ And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
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, Ex 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, Ex 9:2,3. 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 foretells 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, Ex 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, Ps 36:6. 4. To make the warning the more remarkable, the time is fixed (Ex 9:5): To-morrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do to-morrow, but it is not so with God.
II. The plague itself inflicted. The cattle died, Ex 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. Ro 8:20,22. 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, Ex 9:6,7. 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, Ps 91:6,7. 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.
⁸ And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
⁹ And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.
¹⁰ And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.
¹¹ And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
¹² And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.
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 (Ex 9:8,10), 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 (De 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, Ex 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 (Ex 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 (2Ti 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, Ex 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.
¹³ And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
¹⁴ For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.
¹⁵ For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
¹⁶ And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth.
¹⁷ As yet exaltest thou thyself against my people, that thou wilt not let them go?
¹⁸ Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.
¹⁹ Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
²⁰ He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:
²¹ And he that regarded not the word of the LORD left his servants and his cattle in the field.
Here is, I. A general declaration of the wrath of God against Pharaoh for his obstinacy. Though God has hardened his heart (Ex 9:12), yet Moses must repeat his applications to him; God suspends his grace and yet demands obedience, to punish him for requiring bricks of the children of Israel when he denied them straw. God would likewise show forth a pattern of long-suffering, and how he waits to be gracious to a rebellious and gainsaying people Six times the demand had been made in vain, yet Moses must make it the seventh time: Let my people go, Ex 9:13. A most dreadful message Moses is here ordered to deliver to him, whether he will hear or whether he will forbear. 1. He must tell him that he is marked for ruin, that he now stands as the butt at which God would shoot all the arrows of his wrath, Ex 9:14,15. "Now I will send all my plagues." Now that no place is found for repentance in Pharaoh, nothing can prevent his utter destruction, for that only would have prevented it. Now that God begins to harden his heart, his case is desperate. "I will send my plagues upon thy heart, not only temporal plagues upon thy body, but spiritual plagues upon thy soul." Note, God can send plagues upon thy soul." Note, God can send plagues upon the heart, either by making it senseless or by making it hopeless—and these are the worst plagues. Pharaoh must now expect no respite, no cessation of arms, but to be followed with plague upon plague, till he is utterly consumed. Note, When God judges he will overcome; none ever hardened his heart against him and prospered. 2. He must tell him that he is to remain in history a standing monument of the justice and power of God's wrath (Ex 9:16): "For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to show in thee my power." Providence ordered it so that Moses should have a man of such a fierce and stubborn spirit as he was to deal with; and every thing was so managed in this transaction as to make it a most signal and memorable instance of the power God has to humble and bring down the proudest of his enemies. Every thing concurred to signalize this, that God's name (that is, his incontestable sovereignty, his irresistible power, and his inflexible justice) might be declared throughout all the earth, not only to all places, but through all ages while the earth remains. Note, God sometimes raises up very bad men to honour and power, spares them long, and suffers them to grow insufferably insolent, that he may be so much the more glorified in their destruction at last. See how the neighbouring nations, at that time, improved the ruin of Pharaoh to the glory of God. Jethro said upon it, Now know I that the Lord is greater than all gods, Ex 18:11. The apostle illustrates the doctrine of God's sovereignty with this instance, Ro 9:17. To justify God in these resolutions, Moses is directed to ask him (Ex 9:17), As yet exaltest thou thyself against my people? Pharaoh was a great king; God's people were poor shepherds at the best, and now poor slaves; and yet Pharaoh shall be ruined if he exalt himself against them, for it is considered as exalting himself against God. This was not the first time that God reproved kings for their sakes, and let them know that he would not suffer his people to be trampled upon and insulted, no, not by the most powerful of them.
II. A particular prediction of the plague of hail (Ex 9:18), and a gracious advice to Pharaoh and his people to send for their servants and cattle out of the field, that they might be sheltered from the hail, Ex 9:19. Note, When God's justice threatens ruin his mercy, at the same time, shows us a way of escape from it, so unwilling is he that any should perish. See here what care God took, not only to distinguish between Egyptians and Israelites, but between some Egyptians and others. If Pharaoh will not yield, and so prevent the judgment itself, yet an opportunity is given to those that have any dread of God and his word to save themselves from sharing in the judgment. Note, Those that will take warning may take shelter; and those that will not may thank themselves if they fall by the overflowing scourge, and the hail which will sweep away the refuge of lies, Isa 28:17. See the different effect of this warning. 1. Some believed the things that were spoken, and they feared, and housed their servants and cattle (Ex 9:20, like Noah (Heb 11:7), and it was their wisdom. Even among the servants of Pharaoh there were some that trembled at God's word; and shall not the sons of Israel dread it? But, 2. Others believed not: though, whatever plague Moses had hitherto foretold, the event exactly answered to the prediction; and though, if they had had any reason to question this, it would have been no great damage to them to have kept their cattle in the house for one day, and so, supposing it a doubtful case, to have chosen the surer side; yet they were so foolhardy as in defiance to the truth of Moses, and the power of God (of both which they had already had experience enough, to their cost), to leave their cattle in the field, Pharaoh himself, it is probable, giving them an example of the presumption, Ex 9:21. Note, Obstinate infidelity, which is deaf to the fairest warnings and the wisest counsels, leaves the blood of those that perish upon their own heads.
²² And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
²³ And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
²⁴ So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
²⁵ And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
²⁶ Only in the land of Goshen, where the children of Israel were, was there no hail.
²⁷ And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
²⁸ Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
²⁹ And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD's.
³⁰ But as for thee and thy servants, I know that ye will not yet fear the LORD God.
³¹ And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
³² But the wheat and the rye were not smitten: for they were not grown up.
³³ And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.
³⁴ And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
³⁵ And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
The threatened plague of hail is here summoned by the powerful hand and rod of Moses (Ex 9:22,23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Ps 148:8. And here we are told,
I. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, Ex 9:23,24. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job 38:22,23. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, Ex 9:25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, Ex 9:31,32. Note, God has many ways of taking away the corn in the season thereof (Ho 2:9), either by a secret blasting, or a noisy hail. In this plague the hot thunderbolts, as well as the hail, are said to destroy their flocks, Ps 78:47,48; and see Ps 105:32,33. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Ps 18:12,13. And there is a plan reference to it on the pouring out of the seventh vial, Re 16:21. Notice is here taken (Ex 9:26) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.
II. What a consternation it put Pharaoh in. See what effect it had upon him, 1. He humbled himself to Moses in the language of a penitent, Ex 9:27,28. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "I have sinned in standing it out so long." He owns the equity of God's proceedings against him: The Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "I and my people are wicked, and deserve what is brought upon us." He begs the prayers of Moses: "Entreat the Lord for me, that this direful plague may be removed." And, lastly, he promises to yield up his prisoners: I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that it is meet to be said. 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so (Ex 9:30), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, 1Sa 12:23. Observe, (1.) The place Moses chose for his intercession. He went out of the city (Ex 9:33), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants withindoors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father. (2.) The gesture: He spread abroad his hands unto the Lord—an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it. (3.) The end Moses aimed at in interceding for him: That thou mayest know, and be convinced, that the earth is the Lord's (Ex 9:29), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns. (4.) The success of it. [1.] He prevailed with God, Ex 9:33. But, [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, Ex 9:34,35. The prayer of Moses opened and shut heaven, like Elias's (Jam 5:17,18), and such is the power of God's two witnesses (Re 11:6); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.
本章记载了埃及三样以上的灾祸。I. 牲畜的瘟疫，使它们毙命，出9:1-7。II. 人与牲畜身上的疮灾，出9:8-12。III. 冰雹并雷轰闪电。1. 此灾之前先有警告，出9:13-21。2. 灾祸降下，令人极其惊恐，出9:22-26。3. 法老惊惶之中重新与摩西立约，却立时食言，出9:27-35等。