The Second Book of Moses, called Exodus
Exodus 11
Chapter XI · Vol. I, pp. 313–314
1 God's message to the Israelites to borrow jewels of their neighbours. 4 Moses threateneth Pharaoh with the death of the first-born. 9 Pharaoh is still hardened.
1 AND the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely a thrust you out hence altogether.
a Ge. 15.14. ch. 12.31, 33, 39.
2 Speak now in the ears of the people, and let every man b borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
b Heb. ask, ch. 3.22; 12.35, 36. Ps. 105.37.
3 And the LORD c gave the people favour in the sight of the Egyptians. Moreover, the man Moses was d very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.7
c Ge. 39.21. ch. 3.21; 12.36. Ps. 106.46.
d Ac. 7.22. 2 Sa. 7.9. Es. 9.4, with Lu. 24.19.
7 The meaning and force of this verse ought to be noted. It assigns two reasons for the profuse liberality of the Egyptians to the Hebrews:—1. God gave his people favour; and 2. The power of Moses was seen and acknowledged to be paramount. Nothing was beyond his reach. By a word he could destroy in a moment the fruits of the field, the cattle, the industry, and even the life of man. The Egyptians fearing his power were willing to propitiate him with any sacrifices however costly.—P.
5 And all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid-servant that is g behind the mill; and all the first-born of beasts.
6 And there shall be a h great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.
h Is. 15.4,5. ch. 9.24; 12.30. Da. 12.1.
7 But against any of the children of Israel i shall not a dog8 move his tongue, against man or beast; that ye may know k how that the LORD doth put a difference between the Egyptians and Israel.
i Jos. 10.21. Job 5.16, 23. Eze. 34.25. Ho. 2.18.
8 The dog, by the law of Moses, was pronounced unclean, and held in great contempt by the Jews, 1 Sa. 17.43; 24.14. 2 Sa. 9.8. 2 Ki. 7.13. Yet the dog was a god with the Egyptians. Anubis, the dog god, was worshipped, and had temples and priests; and Cynopolis, the modern Minieh, was built to his honour. The announcement of Moses, that 'not a dog shall move his tongue against man or beast,' was therefore an expression of righteous contempt for the Egyptian idolatry, as well as a prophetic assertion of the uninterrupted exodus of Israel.—Note, When a man's ways please the Lord, he maketh even his enemies to be at peace with him, Pr. 16.7.—C.
k ch. 8.22. Mal. 3.18. Ps. 4.3; 91.1-10. Job 5.15-23.
8 And all these l thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that followm thee; and after that I will go out. And he went out from Pharaoh in n a great anger.
9 And the LORD said unto Moses, o Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.
o ch. 3.19; 4.21; 10.1; 7.3. Ro. 9.16,17.
10 And Moses and Aaron did all these wonders before Pharaoh: and the LORD p hardened Pharaoh's heart,7 so that he would not let the children of Israel go out of his land.
p ch. 7.3,13; 6.1; 9.7, 12,34,35; 8.9,15; 10.1,20, 27; 14.4,14,17. De. 2.30. 1 Sa. 6.6. Job 9.4. Ps. 81.12. 2 Th. 2.11,12.
7 See note on ch. 4.21.—C.
Notes
Ver. 3. Moses was very great; was much honoured, as one who could bring upon them fearful judgments, and remove them at his pleasure.
Ver. 4. I will go out; manifest my powerful and just purpose in an eminent and extensive manner.
Ver. 7. They shall not meet with the smallest opposition or disturbance in their departure from Egypt.
Ver. 8. Moses' great anger manifested his detestation of Pharaoh's incurable obstinacy, and represented the terrible displeasure of God against him.
Ver. 10. [Out of his land. The refusal of liberty to emigrate is one of those infringements of natural rights that will be clearly comprehended by the inhabitants of free states; and when it is recollected that Moses was instructed merely to ask time and liberty for the worship of God—that is, liberty of conscience—the picture of Egyptian bondage is complete. Yet is not the history of Pharaoh's oppression an accurate emblem of that more cruel tyranny which sin exercises over unconverted men? 'Whosoever committeth sin is the servant (bond-slave) of sin.' Lord, let the Son make us free, then we shall be free indeed! C.]
Reflections.—How extensive is the justice of God! When life is over the consequences of our deeds come upon us in exact proportion to their sinfulness. Of this the guilty sinner has now warning; may the goodness of God lead him to repentance; lest his righteousness be manifested in his awful judgment! Meanwhile, by increasing his strokes of wrath, he can force men to fulfil his gracious purposes and kind promises to his people, if they refuse to do it willingly; and will make his children perfectly safe, even in the midst of their enemies. Nay, he will effectually redress the grievances and repay the wages of his people in his own time and manner, and maintain the honour of his faithful servants, in despite of whatever hell and earth can do to oppose them! But what a bitter grief to the ministers of Christ is the hardness and obstinacy of sinners against the Lord and his Christ! And when sin is the object of our indignation, we may be angry and sin not.