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英文原文
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)
埃及的災殃（主前1491年）
¹ 耶和華吩咐摩西說、你進去見法老、對他說、耶和華希伯來人的神這樣說、容我的百姓去、好事奉我。
² 你若不肯容他們去、仍舊強留他們、
³ 耶和華的手加在你田間的牲畜上、就是在馬、驢、駱駝、牛群、羊群上、必有極重的瘟疫。
⁴ 耶和華要分別以色列的牲畜和埃及的牲畜、凡屬以色列人的、一樣都不死。
⁵ 耶和華就定了時候、說、明天耶和華必在此地行這事。
⁶ 第二天耶和華就行這事、埃及的牲畜幾乎都死了。只是以色列人的牲畜一個都沒有死。
⁷ 法老打發人去看、誰知以色列人的牲畜連一個都沒有死。法老的心卻是固執、不容百姓去。
此處，I. 另一場災殃得到警告，即牲畜的瘟疫。當法老在前一場災之下似乎軟化、隨後又硬心之時，摩西便受差遣告訴他還有一場要來，要看那場能否喚醒前幾場災所留下的印象。神的忿怒就這樣從天上顯明，在他的言語和作為中，反對一切不虔不義的人。1. 摩西把法老引到一個極便於防備的途徑：容我的百姓去，Ex 9:1。這仍然是那個要求。神要釋放以色列；法老加以阻撓，試驗就在於誰的話能站得住。請看神為他百姓是何等嫉邪。當他救贖之民之年來到，他要以埃及為他們的贖價；那國要傾覆，以色列卻不能不蒙拯救。請看神的要求何等合理。凡他所要的，不過是他自己所有的：他們是我的百姓，所以容他們去。2. 他描述若拒絕便要來到的災，Ex 9:2,3。耶和華的手——不必亞倫伸手——就加在牲畜上，各樣牲畜中必有許多因某種瘟疫而死。這大大有損主人的財物：他們曾使以色列貧窮，如今神要使他們貧窮。請注意，連牲畜的病患死亡、或牲畜所受的其他損失，也當看見神的手；因為一個麻雀掉在地上、也離不開你們的父。3. 作為神在其中特別施恩與自己百姓的證據，他預告他們的牲畜一隻也不死，雖然它們與埃及人的牲畜呼吸同樣的空氣、喝同樣的水：耶和華要分別，Ex 9:4。請注意，當神的審判遍地流行，雖然義人與惡人同受，神卻作出區別，以致對這一方的意義與對另一方並不相同。見Isa 27:7。在牲畜的存活上也當存感恩承認神的護理，因他保護人與牲畜，Ps 36:6。4. 為使警告更為顯著，時間也定準了（Ex 9:5）：明天這事必成。我們不知任何一天要發生何事，所以不能說我們明天要作甚麼，神卻不然。
II. 災殃本身降下。牲畜死了，Ex 9:6。請注意，受造之物因人的罪而服在虛空之下，按其所能，既服事人的邪惡，也分受人的刑罰，正如在普世洪水中一般。Ro 8:20,22。法老和埃及人犯了罪；羊群作了甚麼呢？它們卻遭了災。見Jer 12:4：因這地的邪惡、牲畜也被除滅。埃及人後來（也有人認為此時）敬拜牲畜；以色列人是在他們中間學會把牛犢當作神的：因此這場所說的災正中他們的要害。請注意，我們所當作偶像的，神按公義把它從我們取去，或使之對我們變為苦澀。見Isa 19:1。
III. 照神的話，埃及人的牲畜與以色列人的牲畜之間作出了區別：以色列人的牲畜連一個都沒有死，Ex 9:6,7。神顧念牛麼？是的，他顧念；他的護理延伸到他最卑微的受造之物。但這話也是為我們寫的，使我們信靠神、以他為避難所，便不至怕那黑夜行的瘟疫，縱然千人仆倒在你旁邊，Ps 91:6,7。法老打發人去看以色列人的牲畜是否染病，不是為了滿足他的良心，不過為了滿足他的好奇，或是存心要以牙還牙、從他們的牲畜補償自己的損失；他既在查問上不懷好意，那呈報給他的消息也沒有給他留下印象，反倒使他心更硬。請注意，對那些故意瞎眼的人，連那定意要給人生命的方法，也成了死的香氣叫他死。
⁸ 耶和華吩咐摩西亞倫說、你們取幾捧爐灰、摩西要在法老面前向天揚起來。
⁹ 這灰要在埃及全地變作塵土、在人身上和牲畜身上、成了起泡的瘡。
¹⁰ 摩西亞倫取了爐灰、站在法老面前。摩西向天揚起來、就在人身上和牲畜身上、成了起泡的瘡。
¹¹ 行法術的在摩西面前站立不住、因為在他們身上、和一切埃及人身上、都有這瘡。
¹² 耶和華使法老的心剛硬、不聽他們、就如耶和華對摩西所說的。
此處請留意關於瘡災的事，
I. 當牲畜之死不能感動他們時，神就降下一場抓住他們自己身體、直中要害的災。較輕的審判若不能奏效，神就降下更重的。所以我們當自卑、服在神大能的手下，出去迎見他、在他審判的路上與他相遇，好使他的怒氣轉消。
II. 這場災的記號，是把爐中的熱灰向天揚起（Ex 9:8,10），象徵空氣將因某種傳染而變熱，以致在埃及人身上生出疼痛的瘡，既令人難受又令人痛苦。灰一散開，立即有一陣灼熱的霧露從空中降下，所落之處都起泡。請注意，有時神在刑罰中向人顯明他們的罪：他們曾在窯中欺壓以色列，如今窯中的灰對他們成為可畏，正如從前督工對以色列人所行的一樣。
III. 這場災本身極重——尋常的疹瘡已是如此，對那些嬌嫩的人尤其如此，何況這些疹瘡乃是發炎的，如同約伯所患。這後來被稱為埃及的瘡（De 28:27），彷彿是一種前所未聞的新病，此後便以此名為人所知。請注意，身上的瘡當視為罪的刑罰，也當聽作悔改的呼召。
IV. 連術士自己也患了這瘡，Ex 9:11。1. 他們因此受罰，(1.) 因他們幫助使法老的心剛硬，正如以呂麻因企圖歪曲主的正道而受罰；神必嚴厲追討那些在惡人的惡行上助他一臂之力的人。(2.) 因他們假裝仿效前幾場災，把它們當作自己和法老的兒戲。那些要生出虱子的，如今卻要違背意願地生出瘡來。請注意，拿神的審判開玩笑是不好的，比玩火更危險。你們不要作褻慢人、免得你們的鎖鏈更加堅固。2. 他們因此在景仰者面前蒙羞。他們的法術何等無能，連自己都不能保護！魔鬼對那些與他結盟的人也不能給予保護。3. 他們因此被逐出戰場。他們的權能先前已受限制（Ex 8:18），卻仍繼續與摩西對抗、堅固法老的不信，直到如今終於被迫撤退，不能在摩西面前站立——使徒正是指著這事（2Ti 3:9）說：他們的愚昧必在眾人面前顯露出來。
V. 法老仍然頑梗，因為如今耶和華使他的心剛硬，Ex 9:12。先前是他自己硬著心、抗拒神的恩典；如今神公義地任憑他隨自己心中的情慾，任憑他存邪僻的心、受強烈的迷惑，容許撒但使他瞎眼剛硬，並從今以後安排一切，使他越發頑梗。請注意，故意的硬心通常以審判的硬心為刑罰。人若閉眼不願見光，神按公義也閉上他們的眼。讓我們懼怕這事，視之為人在地獄這一邊所能受的最嚴厲的審判。
¹³ 耶和華對摩西說、你清早起來、站在法老面前、對他說、耶和華希伯來人的神這樣說、容我的百姓去、好事奉我。
¹⁴ 因為這一次我要叫一切的災殃臨到你和你臣僕並你百姓的身上、叫你知道在普天下沒有像我的。
¹⁵ 我現在若伸手用瘟疫攻擊你和你的百姓、你必從地上除滅。
¹⁶ 其實我叫你存立、是特要向你顯我的大能、並要使我的名傳遍天下。
¹⁷ 你還向我的百姓自高、不容他們去麼。
¹⁸ 到明天約在這時候、我必叫極重的冰雹降下、自從埃及開國以來、沒有這樣的冰雹。
¹⁹ 現在你要打發人把你的牲畜和你田間一切所有的催進來。凡在田間不收回家的、無論是人是牲畜、冰雹必降在他們身上、他們就必死。
²⁰ 法老的臣僕中懼怕耶和華這話的、便叫他的奴僕和牲畜跑進家裏來。
²¹ 但那不把耶和華這話放在心上的、就把他的奴僕和牲畜留在田裏。
此處，I. 神因法老的頑梗向他發出忿怒的總宣告。雖然神已使他的心剛硬（Ex 9:12），摩西卻仍要向他重申要求；神既收回了恩典，卻仍要求順服，為要刑罰他——因為他曾要以色列的孩童作磚，卻不給他們草。神也要如此彰顯長久忍耐的榜樣，表明他如何等候施恩給那悖逆頂嘴的百姓。要求已經六次徒然提出，摩西卻要第七次再提：容我的百姓去，Ex 9:13。摩西在此受命向他傳達一個極其可怕的信息，無論他聽或不聽。1. 他必須告訴他，他已被定為傾覆的對象，如今正站在那被神一切忿怒之箭所射的靶前，Ex 9:14,15。「如今我要降下我一切的災殃。」如今在法老身上已無悔改的餘地，甚麼也不能攔阻他徹底傾覆，因為只有悔改才能攔阻。如今神既開始使他的心剛硬，他的處境便無可救藥。「我要把我的災殃降在你的心上——不僅是把暫時的災降在你身上，更是把屬靈的災降在你靈魂上。」請注意，神能把災殃降在人心上，或是使它失去知覺，或是使它失去盼望——這是最可怕的災。法老如今當預期沒有喘息、沒有停火，卻要災上加災，直到徹底被滅。請注意，神審判時必得勝；凡向硬著心與他相抗的，從未有人興盛。2. 他必須告訴他，他要存留在歷史中，作神的公義與忿怒之權能的永久記念（Ex 9:16）：「因這緣故我興起你，在此刻把他推上寶座，又使他在這一切的災中屹立不搖，為要在你身上彰顯我的權能。」護理如此安排，使摩西所要對付的是像他那樣性情剛烈頑固的人；這次的事又如此調度，使它成為神有權能謙卑並降伏他最驕傲仇敵的一個極其顯著、極其可記念的範例。萬事都配合在此，使神的名（即他那無可爭辯的主權、不可抗拒的權能、和不屈不撓的公義）得以傳遍全地——不僅傳到各處，更傳過列代，直到地存留之時。請注意，神有時興起極壞的人使他們得尊榮、掌大權、長久容忍他們，任憑他們變得忍無可忍地狂妄，為要在他們最終被毀滅之時，更得著榮耀。請看當時鄰國如何把法老的傾覆歸榮耀與神。葉忒羅因此說：我現今在埃及人狂傲的事上、得知耶和華比萬神都大，Ex 18:11。使徒用這個例子說明神的主權，Ro 9:17。為要在這些定意上稱義神，摩西受指示問他（Ex 9:17）：*你還向我的百姓自高麼？*法老是個大王；神的百姓充其量不過是貧窮的牧人，如今更是貧窮的奴隸；然而法老若向他們自高，就必傾覆，因為這被視為向神自高。這不是神頭一次為他們責備君王，讓他們知道：他不容他的百姓被踐踏、被侮辱，即便被最強大的君王也不可。
II. 對冰雹之災的具體預告（Ex 9:18），並對法老和他百姓的恩慈勸告，要他們打發人把僕人和牲畜從田間召回，好使他們躲避冰雹，Ex 9:19。請注意，當神的公義威脅傾覆之時，他的憐憫同時指示我們逃避的途徑，他是何等不願有一人滅亡。請看神在此不僅在埃及人和以色列人之間作出區別，更在有些埃及人和另一些埃及人之間作出區別。法老若不肯依從、從而阻止審判本身，那些對神和他的話稍有畏懼的人，仍可得著機會拯救自己、免與審判有分。請注意，凡肯受警戒的，可得庇護；不肯的，只能怪自己被氾濫的鞭和那要扫除謊言避難所的冰雹所滅，Isa 28:17。請看這警告的不同果效。1. 有些人信了所說的話，他們懼怕，把僕人和牲畜趕回家中（Ex 9:20），如挪亞一般（Heb 11:7），這便是有智慧。連法老的臣僕中也有些人因神的話而戰兢；以色列的兒子們豈不更當敬畏麼？2. 另一些人不信：儘管摩西到目前為止所預告的每一場災，事情的發生都與預言完全相符；儘管他們若對此有任何理由懷疑，把牲畜留在家裏一天也不會有多大損失，那麼便可在存疑之時選擇較穩妥的一方；他們卻如此膽大妄為，竟公然蔑視摩西的真實和神的權能（他們在兩者上都已吃盡苦頭、有了足夠的經歷），把牲畜留在田間——大概法老自己還給他們作了這妄為的榜樣，Ex 9:21。請注意，頑梗的不信對最合理的警告和最明智的忠告充耳不聞，便把那滅亡之人的血歸在他們自己頭上。
²² 耶和華對摩西說、你向天伸杖、使埃及遍地的人身上和牲畜身上、並田間各樣菜蔬上、都有冰雹。
²³ 摩西向天伸杖、耶和華就打雷下雹、有火閃到地上。耶和華下雹在埃及地上。
²⁴ 那時、雹與火攙雜、甚是厲害。自從埃及成國以來、遍地沒有這樣的。
²⁵ 在埃及遍地、雹擊打了田間所有的人和牲畜。雹又擊打田間各樣的菜蔬、又破壞田間一切的樹木。
²⁶ 惟獨以色列人所住的歌珊地、沒有冰雹。
²⁷ 法老打發人召摩西亞倫來、對他們說、這一次我犯了罪了、耶和華是公義的、我和我的百姓是邪惡的。
²⁸ 請你們求耶和華、因為這雷轟和冰雹已經彀了。我容你們去、你們不可再在這裏停留。
²⁹ 摩西對他說、我一出城、就要向耶和華舉手禱告。雷必止住、也不再有冰雹、好叫你知道全地都是屬耶和華的。
³⁰ 至於你和你的臣僕、我知道你們還是不敬畏耶和華神。
³¹ 那時、麻和大麥被雹擊打、因為大麥已經吐穗、麻也開了花。
³² 只是小麥和粗麥沒有被擊打、因為還沒有長成。
³³ 摩西離了法老出城、向耶和華舉手禱告。雷和雹就止住、雨也不再澆在地上了。
³⁴ 法老見雨和雹和雷止住、就越發犯罪、他和他的臣僕都硬著心。
³⁵ 法老的心剛硬、不容以色列人去、正如耶和華藉摩西所說的。
那被警告的冰雹之災，在此由摩西大能的手和杖召來（Ex 9:22,23），它聽從了傳召，或說聽從了神的命令；因為火與冰雹都成就他的話，Ps 148:8。此處我們被告知，
I. 這災在地上造成何等荒涼。雷聲和天上來的火（或閃電），使這場災更可怕，也更具毀滅性，Ex 9:23,24。請注意，神使雲彩不僅作他的庫房，從中向他百姓滴下肥甘，也作他的軍械庫，他若願意，便可從中抽出一列最可畏的炮隊以毀滅仇敵。他自己論到那為打仗和爭戰的日子所存留的冰雹之寶，Job 38:22,23。這場冰雹在埃及地造成慘重的殘害，擊殺了人和牲畜，不僅打壞了菜蔬，連樹木也打壞了，Ex 9:25。地上的莊稼被毀，惟有還未長成的得以保全，Ex 9:31,32。請注意，神有許多方法在收割的時節收取五穀（Ho 2:9），或用暗暗的枯萎，或用喧闐的冰雹。這場災中，炎熱的雷與冰雹都毀了他們的群畜，Ps 78:47,48；並見Ps 105:32,33。大衛描述神為擊潰仇敵而有的榮耀顯現時，說他把冰雹與火炭投在他們中間，或許正是暗指此事，Ps 18:12,13。在傾倒第七碗之時也明明提及此事，Re 16:21。此處也留意歌珊地未受這場災的任何損害（Ex 9:26）。神掌管那孕含風雨的雲彩，使雨或冰雹降在一城而不降在另一城，或出於憐憫，或出於審判。
II. 這災使法老何等驚惶。請看這對他產生的果效。1. 他用悔改者的言語向摩西自卑，Ex 9:27,28。沒有人能說得比這更好。他承認自己與希伯來人的神對抗是站在錯的一邊：「我這一次犯了罪了——竟頂撞了如此之久。」他承認神對他的作為是公道的：耶和華是公義的，他發言時當被稱義，縱然他發言是在雷轟閃電之中。他定自己和自己的地有罪：「我和我的百姓是邪惡的，理當遭受所臨到的一切。」他求摩西代禱：「求你們求耶和華，使這可怕的災離去。」末了，他應許釋放俘虜：我容你們去。人還能再要求甚麼呢？然而這一切之時他的心仍舊剛硬。請注意，杖的威嚇常常從那些沒有悔改之情的人口中榨出悔改的認罪；在患難的突襲和痛楚之下，他們便脫口說出相當貼切的話，不是因為他們深受感動，而是因為他們知道理當如此、這話是該說的。2. 摩西因此成了他在天庭的中保。雖然他滿有理由認為法老會立即反悔自己的悔改，並且也如此告訴他（Ex 9:30），卻仍應許在天庭作他的朋友。請注意，即便是那些我們對之幾乎不存希望的人，我們仍當繼續為他們禱告、勸誡他們，1Sa 12:23。請注意，(1.) 摩西代求所選的地方。他出城（Ex 9:33），不僅為了在與神相交中得著隱密，也為了表明他敢冒著冰雹閃電而出到田間——那正是使法老和他的臣僕困在室內的——因為他知道每一粒冰雹都受他的神所指揮，對他並無惡意。請注意，與神相和使人在雷中得保平安，因為雷乃是父的聲音。(2.) 姿態：他向耶和華舉手——這是懇切渴望與謙卑等候的外在表達。到神面前求憐憫的人，當站好預備領受。(3.) 摩西代求所要達到的目的：好叫你知道並被說服全地都是屬耶和華的（Ex 9:29），意即神對一切受造之物擁有主權，它們都受他治理，因此你也理當如此。請看神用各樣方法使人恢復正當的知覺。審判降下，審判撤去，都是為了同一目的——使人知道耶和華作王。(4.) 其果效。[1.] 他得了神的應允，Ex 9:33。但[2.] 他卻不能說服法老：他越發犯罪、硬著心，Ex 9:34,35。摩西的禱告開閉了天，正如以利亞一樣（Jam 5:17,18），這正是神那兩個見證人的權能（Re 11:6）；然而摩西、以利亞、那兩個見證人，都不能制服人的硬心。法老被審判嚇得暫且依從，審判一過，他的悔意便煙消雲散，那些美好的應許也隨之被忘記。請注意，受刑時的認罪不足憑信。再者請注意，那些沒有因審判和憐憫變好的人，通常會因此變得更壞。
英文原文
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.
本章記述埃及另外三災。一、牲畜的瘟疫，對牲畜是致命的，出 9:1-7。二、人與牲畜身上的瘡災，出 9:8-12。三、冰雹，伴隨打雷和閃電。1. 此災事先有所警告，出 9:13-21。2. 災禍降下，使他們大大驚恐，出 9:22-26。3. 法老驚慌之下，重新與摩西立約，卻立時背約，出 9:27-35 等。