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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe - Inasmuch as there were still livestock in Egypt that were affected by the next two plagues (Ex 9:9, 19–21), the word “all” in verse 6 should be interpreted in a relative sense. Note too that the livestock killed by the fifth plague were in the fields, not in sheds (Ex 9:19–21). (Exodus - Be Delivered) J
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Wiersbe - How did Pharaoh respond to this terrible plague? He hardened his heart and resisted the authority of the Lord. “How blessed is the man who fears always, but he who hardens his heart will fall into calamity” (Prov. 28:14, NASB). The opposite of a hard heart is a heart that fears God, and that reverential fear motivates us to obey the Lord’s commands. “The fear of the Lord is the beginning of wisdom” (Prov. 9:10), but the hardhearted person is ignorant of God and His truth (Eph. 4:18)....For Pharaoh, the worst was yet to come. (Exodus - Be Delivered) A man who hardens his neck after much reproof Will suddenly be broken beyond remedy. -- Proverbs 29:1 George Bush - Notes Critical and Practical on the Book of Exodus And Pharaoh sent, &c. This shows that he was at least somewhat impressed by the plague as a calamity of very marvellous operation. His sending to ascertain the fact of the Israelites’ exemption indicates that he was not satisfied with reports to that effect. But whether the result of the mission convinced him that the hand of God was in the affliction or not, it is clear that no permanent good impression was made upon him. His heart remained still unsoftened, and he refused to let Israel go. HARDENING THE HEART OF PHARAOH Hardened - Study all 18 instances in Exodus which mention the hardening of the heart of Pharaoh. Notice which are prophecy, which are ambiguous as to the hardening agent, which are caused by Jehovah and which reflect the choice of Pharaoh's self-will. I think you will find this an interesting exercise as you wrestle with this subject of God hardening a person's heart. Ex 4:21+ The LORD said to Moses, “When you go back to Egypt see that you perform before Pharaoh all the wonders which I have put in your power; but I will harden his heart so that he will not let the people go. Ex 7:3+ But I will harden Pharaoh’s heart that I may multiply My signs and My wonders in the land of Egypt. Ex 7:13+ Yet Pharaoh’s heart was hardened, and he did not listen to them, as the LORD had said. Ex 7:22+ But the magicians of Egypt did the same with their secret arts; and Pharaoh’s heart was hardened, and he did not listen to them, as the LORD had said. Ex 8:15+ But when Pharaoh saw that there was relief, he hardened his heart and did not listen to them, as the LORD had said. Ex 8:19+ Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hardened, and he did not listen to them, as the LORD had said. Ex 8:32+ But Pharaoh hardened his heart this time also, and he did not let the people go. Ex 9:7+ Pharaoh sent, and behold, there was not even one of the livestock of Israel dead. But the heart of Pharaoh was hardened, and he did not let the people go. Ex 9:12+ And the LORD hardened Pharaoh’s heart, and he did not listen to them, just as the LORD had spoken to Moses. Ex 9:34+ But when Pharaoh saw that the rain and the hail and the thunder had ceased, he sinned again and hardened his heart, he and his servants. Ex 9:35+ Pharaoh’s heart was hardened, and he did not let the sons of Israel go, just as the LORD had spoken through Moses. Ex 10:1+ Then the LORD said to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, that I may perform these signs of Mine among them, Ex 10:20+ But the LORD hardened Pharaoh’s heart, and he did not let the sons of Israel go. Ex 10:27+ But the LORD hardened Pharaoh’s heart, and he was not willing to let them go. Ex 11:10+ Moses and Aaron performed all these wonders before Pharaoh; yet the LORD hardened Pharaoh’s heart, and he did not let the sons of Israel go out of his land. Ex 14:4+ “Thus I will harden Pharaoh’s heart, and he will chase after them; and I will be honored through Pharaoh and all his army, and the Egyptians will know that I am the LORD.” And they did so. Ex 14:8+ The LORD hardened the heart of Pharaoh, king of Egypt, and he chased after the sons of Israel as the sons of Israel were going out boldly. Ex 14:17+ “As for Me, behold, I will harden the hearts of the Egyptians so that they will go in after them; and I will be honored through Pharaoh and all his army, through his chariots and his horsemen. Summary - 6x Jehovah definitely hardened Pharaoh’s heart. 4x Jehovah gave a prophecy (I will). 5x the agent hardening is not stated. 3x Pharaoh hardened his own heart. The first definite mention of one hardening Pharaoh’s heart is Pharaoh (Ex 8:15). HARDNESS OF HEART — stubbornness in opposition to God’s will (1 Sam. 6:6; Job 38:30). The classic case in the Bible of such disobedience was the Pharaoh of Egypt, who refused to release the Hebrew people in spite of repeated displays of God’s power (Ex. 4:21; 7:3; 14:4, 17). (Nelson's New Illustrated Bible Dictionary) Related Resources: Baker's Evangelical Dictionary of Biblical Theology Hardening, Hardness of Heart Steven
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Wiersbe - God warned Israel that if they disobeyed Him after entering the Promised Land, He would send them the same painful boils with which He had afflicted the Egyptians (Deut. 28:27, 35). (Exodus - Be Delivered) Deuteronomy 28:27+ “The LORD will smite you with the boils of Egypt and with tumors and with the scab and with the itch, from which you cannot be healed. Deuteronomy 28:35+ “The LORD will strike you on the knees and legs with sore boils, from which you cannot be healed, from the sole of your foot to the crown of your head. In the sight of Pharaoh - While there is not forewarning, nevertheless Pharaoh would get another front row seat and be the first to witness this sign from Jehovah. He would clearly see that it is the LORD working through His prophets. George Bush - Notes Critical and Practical on the Book of Exodus 8. Take to you handfuls of ashes of the furnace, &c. Something similar to this is still to be recognized in the maledictory usages of the East. ‘When the magicians pronounce an imprecation on an individual, a village, or a country, they take ashes of cow’s dung (or from a common fire,) and throw them in the air, saying to the objects of their displeasure, such a sickness, or such a curse, shall surely come upon you.’ Roberts. The obstinacy of Pharaoh under such an accumulation of calls, warnings, and judgments was becoming continually a sin of a more and more aggravated character, and it was therefore fitting that the punishments it incurred should also be of a growing intensity. As the ravages of the pestilence that had wasted their flocks and herds had proved unavailing, a plague was now to be sent that should seize their bodies and touch them to the quick. The Heb. term for ‘ashes,’ as it comes from a root signifying ‘to blow,’ properly denotes the fine cinereal particles which are carried off in the dense clouds of smoke arising from a furnace. The original for ‘furnace’ signifies also a ‘lime-kiln or brick-kiln;’ and as these were among the instruments of oppression to the Israelites, it was fitting that they should be converted to a means of chastisement to the Egyptians, for God oftentimes makes men to recognize their sin in their punishment. Exodus 9:9 "It will become fine dust over all the land of Egypt, and will become boils breaking out with sores on man and beast through all the land of Egypt." boil - Lev 13:18-20 De 28:27,35 Job 2:7 Rev 16:2 SOOT TO FINE DUST TO BOILS AND SORES It will become fine dust over all the land of Egypt - Note that this is part of the miracle -- the soot in Ex 9:8 in effect "multiplies" because it miraculously transforms from soot to dust and not only that but just a small amount in Moses' and Aaron's hands to multiplies into enough dust to cover the entire land of Egypt. Currid adds that "the divine nature is reflected in the transubstantiation, or the changing of one substance into another: soot is transformed into dust. Finally, the effect of dust in bringing disease upon creatures also points to the plague’s supernatural constitution." (Exodus Commentary) And will become boils breaking out with sores on man and beast through all the land of Egypt - If you have ever been in a serious dust store, it would have been bad enough to have this dust throughout the land, but it was virulent dust that had the miraculous power to produce boils and then sores. And don't miss the intense pain that came with these festering boils breaking out!
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Wiersbe has an interesting comment that "the Egyptians were obsessed with physical cleanliness. They took frequent baths, but the festering sores would make that difficult." The upshot is that this would totally humiliate the Egyptians who were known for their cleanliness and bathing (Exodus - Be Delivered)
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Wiersbe - God was dealing with Pharaoh in mercy, wanting to bring him into submission; for it’s only when we obey God that we can truly enjoy His blessings. With one blow, God could have wiped out Pharaoh and the nation (Ex 9:15), but He chose to give them opportunity to repent. (Exodus - Be Delivered) Cut off (03583)(kachad) to hide or be hidden (to not being able to be known 2Sa 18:13; Ps 69:6, 139:15; Hos 5:3; Zec 11:16), to conceal, keep from (Ge 47:18; Jos 7:19; 1Sa 3:17, 17, 18; 2Sa 14:18; Job 6:10; 15:18; 27:11; Ps 40:11; 78:4; Isa 3:9; Jer 38:14, 25; 50:22);), to cut off, to destroy, perish, describing ruin (Ex 9:15; Job 4:7; 15:28; 22:20; Zec 11:9), destroy, annihilate, get rid of (Ex 23:23; 1Ki 13:34; 2Ch 32:21; Ps 83:5]; Zec 11:8). It has the basic idea of hiding or destroying by various measures: by cutting off or destroying Pharaoh and his people in plagues (Ex. 9:15); or by the Lord's destroying angel (Ex. 23:23). It has the meaning to make something disappear, to destroy or to efface it, such as the dynasty of Jeroboam (1 Ki. 13:34). It has the sense of hiding or not revealing something in Job 20:12 (Ps. 139:15; Hos. 5:3). In other contexts, it means for something to be hidden (2 Sam. 18:13; Ps. 69:5[6]); or kept hidden (Ge 47:18; 1 Sa. 3:17, 18; Ps. 78:4). It is used of persons being effaced, destroyed (Zech. 11:8, 9, 16) by the Lord, or even scattered. TWOT - It means to keep something back, to refuse to make it known. Since something which is unknown has no independent existence, the verb also denotes non-existence or effacement. Kachad - 30v - annihilated(3), blot(1), completely destroy(1), conceal(4), concealed(2), cut off(2), denied(1), desolate(1), destroyed(2), hid(1), hidden(4), hide(7), hides(1), perishing(1), wipe(1). Gen. 47:18; Exod. 9:15; Exod. 23:23; Jos. 7:19; 1 Sam. 3:17; 1 Sam. 3:18; 2 Sam. 14:18; 2 Sam. 18:13; 1 Ki. 13:34; 2 Chr. 32:21; Job 4:7; Job 6:10; Job 15:18; Job 15:28; Job 20:12; Job 22:20; Job 27:11; Ps. 40:10; Ps. 69:5; Ps. 78:4; Ps. 83:4; Ps. 139:15; Isa. 3:9; Jer. 38:14; Jer. 38:25; Jer. 50:2; Hos. 5:3; Zech. 11:8; Zech. 11:9; Zech. 11:16 George Bush - Notes Critical and Practical on the Book of Exodus For now I will stretch out my hand that I may smite, &c. Heb. כי עתה שלחתי את ידי ואך ki attah shalahti eth yadi va-ak, for now have I sent forth my hand and smitten. The true construction is somewhat ambiguous. The verbs in the original undoubtedly require a past rendering, though the Greek, with our own and several other versions, give the future. But it does not appear in what sense Pharaoh and his people could be said to have been cut off by pestilence, as they were drowned in the Red Sea, unless the term be taken in the general sense of mortality, to which it is probably a valid objection, that the original has the definite article (בהדבר = בדבר by the pestilence) implying a particular pestilence. At the same time, if it be applied to the past, it is evident that it must be understood in a qualified and hypothetical rather than in an absolute sense; for Pharaoh had not yet been really cut off from the earth. But the idiom of the original will easily admit of this conditional import of the passage, and we may consider the meaning of the divine speaker as fairly represented by the following paraphrase, which is largely sustained by Rabbinical and other critical authorities: ‘For I had, or could have, stretched out my hand (i. e. in the plague of the murrain which destroyed so many of the beasts, and could easily have numbered thee among its victims,) and I had (potentially, though not in actual fact) smitten thee and thy people with (that) pestilence, and thou wert (as good as) cut off from the earth.’ On the same principle it is said, Luke, 5:6, ‘They enclosed a great multitude of fishes; and their net brake;’ i. e. if we may so express it, the net, considered in itself, brake, but was kept whole by the power of God; for had it actually broken, the fish would have escaped, whereas it is said, ‘they filled both the ships, so that they began to sink.’ In like manner, if we mistake not, it is said, Ps. 105:26–28, ‘He sent Moses his servant; and Aaron whom he had chosen. They showed his signs among them, and wonders in the land of Ham. He sent darkness and made it dark; and they rebel led not against his word.’ That is there was such an intrinsic moral power in these miracles to beget belief, to work submission and compliance; they were in themselves so convincing, so overpowering, so absolutely charged with demonstration; that the writer speaks as if it would be an abuse of language in him, equal to the abuse of reason in them, not to admit the actual working of the legitimate effect. He says, therefore, that ‘they (the Egyptians) rebelled not against his word,’ because the word came attended with such a flood of evidence that there was a kind of moral paradox, or absurdity, or impossibility in supposing that it did not produce obedience, although such was indeed the fact. In the passage before us we conceive that God designs to assure Pharaoh, that considering his liability to have been cut off by the preceding plague, he may regard himself as having been in effect a dead man; ‘nevertheless,’ says he, ‘for this cause have I raised thee up.’ Heb. ‘Have I made thee to stand;’ i. e. have preserved thee safe in the midst of danger, ‘for to show in thee, &c.’ The word translated ‘raised up’ does not signify to bring into existence, but to cause to stand, to make to continue. Thus, 1 Kings, 15:4, ‘Nevertheless for David’s sake did the Lord his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem.’ Heb. ‘To make to stand,’ i. e. to preserve. Prov. 29:4, ‘The king by judgment establisheth the land.’ Heb. ‘Makes to stand;’ i. e. renders safe. So also Ex. 21:21, ‘If he continue a day or two.’ Heb. ‘If he stand a day or two;’ i. e. survive. Paul, however, in quoting this passage, Rom. 9:17, employs the term ‘raised up,’ which will occasion no difficulty, if it be borne in mind that a person may be said to be ‘raised up’ who is preserved alive when in danger of dying, a usage of the word which occurs James, 5:15. ‘And the prayer of faith shall save the sick, and the Lord shall raise him up.’ It was in this sense of being spared from imminent destruction that Pharaoh was raised up. Among the ancient versions the Chal. has ‘For now it was near before me (i. e. it lacked but little) that I had sent out the stroke of my strength and thou hadst been consumed.’ Arab. ‘Because if I had given a loose to my power, I should have destroyed thee and thy people, and thou wouldst have been eradicated; but I have reserved, &c.’ Taking the words in this sense we may gather, (1) That however men may forget or disregard former judgments, God remembers them, and that sooner or later he will remember his enemies of them. (2) That as a preservative against future tokens of divine displeasure, we do well to call often to mind the plagues and destructions from which we have very narrowly, and through the forbearance of heaven, escaped. Exodus 9:16 "But, indeed, for this reason I have allowed you to remain, in order to show you My power and in order to proclaim My name through all the earth. deed - Ex 14:17 Ps 83:17,18 Pr 16:4 Ro 9:17-22 1Pe 2:8,19 Jude 1:4 raised thee up - Heb. made thee stand for to - Ex 14:4 15:11-16 18:11 Jos 2:10,11 1Sa 4:8 Ps 136:10-15 that my - 1Ch 16:24 Ps 64:9 83:17,18 Isa 63:12-14 Mal 1:11,14 Ro 9:17 GOD'S PURPOSE FOR PHARAOH'S EXISTENCE But, indeed (but, however) is a strong adversative and as such introduces an emphatic contrast. "The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.” (NET) The contrast is that in the previous passage God has not destroyed Pharaoh, as he could easily have done, but in contrast Jehovah has, literally, ‘caused you to stand’ (Hiphil causative stem). Jehovah is not allowing Pharaoh to remain because God lacks power or Pharaoh does not deserve destruction, but it was for His own glory! for this reason I have allowed you to remain - literally, ‘caused you to stand’ or "maintained you alive!" - Moses was to tell Pharaoh that the only reason God has permitted them to live was because He wants to show His power and He wants His name proclaimed in all the earth. He had allowed Pharaoh to survive 6 plagues, but in spite of seeing clear supernatural evidence, Pharaoh persisted in his stubborn rebellion and rejection. Alan Cole on I have allowed you to remain - The point in the context is God’s patience and forbearance. Paul stresses this note too in Romans 9:16–18+. Otherwise, God would have wiped them all out with the plagues (verse 15). It is interesting that Paul seems to quote this verse, in Romans, from the LXX, not from our Masoretic Text (Exodus - TOTC) As Currid says "Pharaoh’s standing is to be viewed in opposition to the inability of his magicians to stand in the presence of Moses and Aaron (see commentary on verse 11). And the only reason Pharaoh is able to stand is because Yahweh has so willed it." (Exodus Commentary) Mattoon - God kept Pharaoh alive, allowed him to remain and sustained him in his position for the purpose of revealing and glorifying Himself. He spared this king for a purpose, which was to show His power and to spread His fame throughout the earth. (see Ps 75:7, Da 2:21) The Lord knew that the attitudes of this king would lead to a conflict that the Lord was going to win. Pharaoh's halt to God's commands would exalt God. His irreverence would irradiate and illuminate the glory of the Lord. His resistance would bring respect and reverence for the God of Heaven. God would reveal Himself through Pharaoh's resistance, rebellion, and resolve to disobey. The anger of this king would lead to the praise of God. God can find a use for even the most wicked of persons. He can glorify Himself through that angry, mean person in your life. We will all glorify God in one way or another, but some will glorify God in obedience while some will glorify God in disobedience like this king. Those who glorify God in disobedience will do so through the judgment they receive for their disobedience. This was how Pharaoh glorified God. As such, Pharaoh received no blessing for glorifying God; for only obedience is blessed for glorifying the Lord. Do you bring honor and glory to the Lord with your life, your actions, and your attitudes? (Treasures from Exodus)