8Then Pharaoh called for Moses and Aaron, and said, “Entreat Yahweh, that he take away the frogs from me and from my people; and I will let the people go, that they may sacrifice to Yahweh.”
9Moses said to Pharaoh, “I give you the honor of setting the time that I should pray for you, and for your servants, and for your people, that the frogs be destroyed from you and your houses, and remain in the river only.”
10Pharaoh said, “Tomorrow.” Moses said, “Let it be according to your word, that you may know that there is no one like Yahweh our God.
8 Then Pharaoh called for Moses and Aaron, and said, “Entreat Yahweh, that he take away the frogs from me and from my people; and I will let the people go, that they may sacrifice to Yahweh.”
9 Moses said to Pharaoh, “I give you the honor of setting the time that I should pray for you, and for your servants, and for your people, that the frogs be destroyed from you and your houses, and remain in the river only.”
10 Pharaoh said, “Tomorrow.” Moses said, “Let it be according to your word, that you may know that there is no one like Yahweh our God.
KJVKing James Version
8 Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
9 And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?
10 And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
Show all 3 translations
JPSJPS Tanakh (1917)
8 (8-4) Then Pharaoh called for Moses and Aaron, and said: 'Entreat the LORD, that He take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice unto the LORD.'
9 (8-5) And Moses said unto Pharaoh: 'Have thou this glory over me; against what time shall I entreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?'
10 (8-6) And he said: 'Against to-morrow.' And he said: 'Be it according to thy word; that thou mayest know that there is none like unto the LORD our God.
Exodus 10:17(v8)Now therefore please forgive my sin again, and pray to Yahweh your God, that he may also take away from me this death.”
2 Samuel 7:22(v10)Therefore you are great, Yahweh God. For there is no one like you, neither is there any God besides you, according to all that we have…
1 Chronicles 17:20(v10)Yahweh, there is no one like you, neither is there any God besides you, according to all that we have heard with our ears.
Psalms 86:8(v10)There is no one like you among the gods, Lord, nor any deeds like your deeds.
Isaiah 46:9(v10)Remember the former things of old: for I am God, and there is no other. I am God, and there is none like me.
Show all 35 cross-references
Exodus 8:25-28(v8)Pharaoh called for Moses and for Aaron, and said, “Go, sacrifice to your God in the land!” Moses said, “It isn’t appropriate to do so; for…
Exodus 9:14(v10)For this time I will send all my plagues against your heart, against your officials, and against your people; that you may know that there…
Exodus 9:28(v8)Pray to Yahweh; for there has been enough of mighty thunderings and hail. I will let you go, and you shall stay no longer.”
Deuteronomy 33:26(v10)“There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies.
Exodus 12:31-32(v8)He called for Moses and Aaron by night, and said, “Rise up, get out from among my people, both you and the children of Israel; and go,…
Numbers 21:7(v8)The people came to Moses, and said, “We have sinned, because we have spoken against Yahweh and against you. Pray to Yahweh, that he take…
1 Kings 13:6(v8)The king answered the man of God, “Now intercede for the favor of Yahweh your God, and pray for me, that my hand may be restored me again.”…
Jeremiah 10:6-7(v10)There is no one like you, Yahweh. You are great, and your name is great in might. Who shouldn’t fear you, King of the nations? For it…
Exodus 10:8-11(v8)Moses and Aaron were brought again to Pharaoh, and he said to them, “Go, serve Yahweh your God; but who are those who will go?” Moses said,…
Acts 8:24(v8)Simon answered, “Pray for me to the Lord, that none of the things which you have spoken happen to me.”
Exodus 5:2(v8)Pharaoh said, “Who is Yahweh, that I should listen to his voice to let Israel go? I don’t know Yahweh, and moreover I will not let Israel…
Exodus 9:29(v10)Moses said to him, “As soon as I have gone out of the city, I will spread out my hands to Yahweh. The thunders shall cease, and there will…
Exodus 10:24-27(v8)Pharaoh called to Moses, and said, “Go, serve Yahweh. Only let your flocks and your herds stay behind. Let your little ones also go with…
Exodus 14:5(v8)The king of Egypt was told that the people had fled; and the heart of Pharaoh and of his servants was changed toward the people, and they…
Exodus 15:11(v10)Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?
Deuteronomy 4:35(v10)It was shown to you so that you might know that Yahweh is God. There is no one else besides him.
Deuteronomy 32:31(v10)For their rock is not as our Rock, even our enemies themselves concede.
Judges 7:2(v9)Yahweh said to Gideon, “The people who are with you are too many for me to give the Midianites into their hand, lest Israel brag against…
1 Samuel 12:19(v8)All the people said to Samuel, “Pray for your servants to Yahweh your God, that we not die; for we have added to all our sins this evil, to…
1 Kings 18:25(v9)Elijah said to the prophets of Baal, “Choose one bull for yourselves, and dress it first; for you are many; and call on the name of your…
Psalms 9:16(v10)Yahweh has made himself known. He has executed judgment. The wicked is snared by the work of his own hands.
Psalms 66:3(v8)Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
Psalms 78:34-36(v8)When he killed them, then they inquired after him. They returned and sought God earnestly. They remembered that God was their rock, the…
Psalms 83:18(v10)that they may know that you alone, whose name is Yahweh, are the Most High over all the earth.
Psalms 89:6-8(v10)For who in the skies can be compared to Yahweh? Who among the sons of the heavenly beings is like Yahweh, a very awesome God in the council…
Proverbs 27:1(v10)Don’t boast about tomorrow; for you don’t know what a day may bring.
Isaiah 10:15(v9)Should an ax brag against him who chops with it? Should a saw exalt itself above him who saws with it? As if a rod should lift those who…
Isaiah 40:25(v10)“To whom then will you liken me? Who is my equal?” says the Holy One.
Jeremiah 34:8-16(v8)The word came to Jeremiah from Yahweh, after king Zedekiah had made a covenant with all the people who were at Jerusalem, to proclaim…
James 4:14(v10)Whereas you don’t know what your life will be like tomorrow. For what is your life? For you are a vapor that appears for a little time, and…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv8–10Not love, but fear causeth the very Infidels to…
Not love, but fear causeth the very Infidels to seek unto God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv8–10Exo 8:8 Then Pharaoh called for Moses and Aaron,…
Exo 8:8 Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
Ver. 8. Intreat the Lord.] In extremity a hypocrite will cry for help, as a pig under the knife, as a prisoner at the bar, as a drowning man will catch at that twig which erst standing on the bank he despised. Joab in distress runs to the horns of the altar. "Lord, in trouble have they visited thee, they poured forth a charm when thy chastening was upon them," saith the prophet of those hypocrites that yet "brought forth" no better than "wind." {Isa 26:16; Isa 26:18} But "will the hypocrite pray always?." {Job 27:10} "Did they at all fast unto me, even to me?." {Zec 7:5}
Read full note →
I will let the people.] For the present, it may be, he purposed so to do. Good thoughts make but a thoroughfare of carnal hearts: they cannot settle there. "Thy goodness is as the morning dew," &c. {Hos 6:4}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv9–10Glory over me: as I have gloried over thee…
Glory over me: as I have gloried over thee in laying first my commands, and then my plagues upon thee, so now lay thy commands upon me for the time of my praying; and if I do not what thou requirest, I am content thou shouldst insult over me, punish me. Or, glory, or boast thyself of, or concerning me, as one that thy God’s power can do that for thee which all thy magicians cannot, of whom therefore thou now seest thou canst not glory nor boast, as thou hast hitherto done.
When shall I entreat for thee? Appoint me what time thou pleasest. Hereby he knew that the hand and glory of God would be more conspicuous in it. And this was no presumption in Moses, because he had a large commission, Exo 7:1; and also had particular direction from God in all that he said or did in these matters.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv8–10And Moses said unto Pharaoh, glory over me,.... If…
And Moses said unto Pharaoh, glory over me,.... If thou canst; take every advantage against me of lessening my glory, and increasing thine own; or vaunt or boast thyself against me, as the phrase is rendered, Jdg 7:2 or take this honour and glory to thyself over me, by commanding me, and fixing a time to pray for thee, and I will obey thy orders; which agrees with the Septuagint, Syriac, and Vulgate Latin versions, and the paraphrase of Onkelos, "appoint", or "order for me"; that is, when I shall pray for thee; or do me this honour, to believe me in the sight of the people, to declare before them that thou dost believe that upon my prayer for thee this plague shall be removed:
when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in this river only? Moses agreed to entreat the Lord for him as he desired, but leaves it with him to fix the time for doing it; and this he did, that it might appear that the removal of the frogs, as well as the bringing of them, would not be owing to chance or to any natural cause, but to the Lord himself; and though Moses had no direction from the Lord for this, that is recorded, yet he might presume upon it, since he was made a god to Pharaoh, and had power to do as he pleased; and also he knew the mind and will of God, and might have now a secret impulse upon his spirit, signifying it to him: and besides, he had the faith of miracles, and strongly believed that God would work this by him, and at whatsoever time should be fixed.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv9–10Glory over me - That is, I yield to…
Glory over me - That is, I yield to thee.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v9Verse 9. Glory over me] התפאר עלי hithpaer alai.…
Verse 9. Glory over me] התפאר עלי hithpaer alai. These words have greatly puzzled commentators in general; and it is not easy to assign their true meaning. The Septuagint render the words thus: Ταξαι προς με ποτε, c., Appoint unto me when I shall pray, c. The constitue mihi quando of the Vulgate is exactly the same and in this sense almost all the versions understood this place. This countenances the conjectural emendation of Le Clerc, who, by the change of a single letter, reading התבאר hithbaer for התפאר hithpaer, gives the same sense as that in the ancient versions. Houbigant, supposing a corruption in the original, amends the reading thus: אתה באר עלי attah baar alai-Dic mihi quo tempore, c., "Tell me when thou wishest me to pray for thee," &c., which amounts to the same in sense with that proposed by Le Clerc. Several of our English versions preserve the same meaning so in the Saxon Heptateuch, [Anglo-Saxon] so in Becke's Bible, 1549, "And Moses sayed unto Pharaoh, Appoint thou the time unto me." This appears to be the genuine import of the words, and the sense taken in this way is strong and good. We may conceive Moses addressing Pharaoh in this way: "That thou mayest be persuaded that Jehovah alone is the inflicter of these plagues, appoint the time when thou wouldst have the present calamity removed, and I will pray unto God, and thou shalt plainly see from his answer that this is no casual affliction, and that in continuing to harden thy heart and resist thou art sinning against God." Nothing could be a fuller proof that this plague was supernatural than the circumstance of Pharaoh's being permitted to assign himself the time of its being removed, and its removal at the intercession of Moses according to that appointment. And this is the very use made of it by Moses himself, Ex 8:10, when he says, Be it according to thy word: that thou mayest know that there is none like unto the Lord our God; and that, consequently, he might no longer trust in his magicians, or in his false gods.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv8–10Exo 8:8. Pharaoh said, Entreat the Lord — This…
Exo 8:8. Pharaoh said, Entreat the Lord — This is the man, who, not long ago, proudly said, Who is the Lord? Who is Jehovah? He now begins to know something of Jehovah’s power and justice at least, and is glad to procure Moses and Aaron to become intercessors to Jehovah for him. It appears evident from this, that Pharaoh’s magicians had no power to remove the frogs which Moses had brought. So Aben Ezra observes: “He called for Moses, because he saw the magicians had only added to the plague, but could not diminish it.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v9Glory over me - See the margin, “have honor…
Glory over me - See the margin, “have honor over me,” i. e. have the honor, or advantage over me, directing me when I shall entreat God for thee and thy servants.
When - Or by when; i. e. for what exact time. Pharaoh’s answer in Exo 5:10 refers to this, by tomorrow. The shortness of the time would, of course, be a test of the supernatural character of the transaction.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv8–9Pray ye to the Lord, &c. By this it…
Pray ye to the Lord, &c. By this it appears, that though the magicians, by the help of the devil, could bring frogs, yet they could not take these away: God being pleased to abridge in this the power of Satan. So we see they could not afterwards produce the lesser insects; and in this restraint of the power of the devil, were forced to acknowledge the finger of God.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v8Pharaoh called, . . . Intreat the Lord, that…
Pharaoh called, . . . Intreat the Lord, that he may take away the frogs from me--The frog, which was now used as an instrument of affliction, whether from reverence or abhorrence, was an object of national superstition with the Egyptians, the god Ptha being represented with a frog's head. But the vast numbers, together with their stench, made them an intolerable nuisance so that the king was so far humbled as to promise that, if Moses would intercede for their removal, he would consent to the departure of Israel, and in compliance with this appeal, they were withdrawn at the very hour named by the monarch himself. But many, while suffering the consequences of their sins, make promises of amendment and obedience which they afterwards forget; and so Pharaoh, when he saw there was a respite, was again hardened [Exo 8:15].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv8–98. Entreat the Lord — Pharaoh now, for the…
8. Entreat the Lord — Pharaoh now, for the first time, owns the power of the Hebrews’ God. He has found an answer to his question, “Who is Jehovah?” Jehovah has come into his kitchen and into his bedchamber.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv8–108–14. At the Pharaoh’s urgent request, and promise, if…
8–14. At the Pharaoh’s urgent request, and promise, if it be granted, that he will let the people go, the frogs die away off the land.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv8–10(8) Pharaoh called for Moses.—This was the first sign…
(8) Pharaoh called for Moses.—This was the first sign of yielding. Pharaoh had borne the infliction of the water turned to blood without flinching, probably because individually he had suffered but little from it. (See the comment on Exo_7:23.) But he suffered from the frogs as much as any one else (Exo_8:3-4); and the personal inconvenience drove him to make a concession. As far as words could go, the concession was complete. (1) He acknowledged the power of Jehovah (“Intreat the Lord, that He may take away, &c.”’); (2) he acknowledged the power of righteous men’s prayers; (3) he made an absolute unreserved promise to “let the people go.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv8–10Vers. 8-15. How long the plague of frogs endured,…
Vers. 8-15. How long the plague of frogs endured, we are not told. Probably every effort was made, short of intentionally killing them, to get rid of them. Snakes, and chameleons, and ibises would destroy many others would be crushed beneath wheels, trampled on by animals, squeezed to death by the opening of doors, unintentionally killed by men. But the vacancies made were constantly filled; and there seemed no prospect of the infliction passing away. The influence of his counsellors would under these circumstances be brought to bear upon the mind of the Pharaoh he would be warned that his subjects were attributing their sufferings to his obstinacy he would be recommended perhaps pressed to yield, and would find in the annoyance which he individually endured a strong motive for compliance. Accordingly, he after a while sent for the two Israelite chiefs, and made the request recorded in the text.
Intreat the Lordi.e., "Intreat your God, Jehovah, who has sent this plague, and can doubtless take it away." An acknowledgment of Jehovah"s power is now for the first time forced from the reluctant king, who has hitherto boasted that "he knew not Jehovah". (Exo_5:2) I will let the people go. The royal word is passed. A positive promise is made. If the Pharaoh does not keep his word, he will outrage even Egyptian morality he will be without excuse.
Read full note →
Vers. 8-13. God"s mercy when men repent ever so little.
The object of the judgments, as well as of the goodness of God is "to lead men to repentance". (Rom_2:4) He "wouldeth not the death of a sinner, but rather that he should be converted and live". (Eze_33:11) His cry is ever," Why will ye die, O house of Israel?" And sometimes His judgments have their proper effect on men, partially at any rate. Ahab repented to some extent when woe was denounced upon his house by Elijah he "rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly". (1Ki_21:27) The Ninevites "repented at the preaching of Jonah the king "proclaimed a fast," and "rose from his throne, and put his robe from him, and covered him with sackcloth, and lay in ashes the people moreover, "put on sackcloth from the greatest to the least of them". (Jon_3:5-7) And so Pharaoh seems to have repented, in a certain sense, at this time. He abated his pride, and came down from the high position which he had assumed, sent for God"s ministers, begged their prayers, and promised compliance with the Divine commands. Probably he was not conscious to himself of insincerity. His spirit was humbled he was convinced of the power of Jehovah he believed in the Divine mission of Moses and Aaron he promised, intending to perform; and God, though knowing well how short-lived his repentance would be, suffered himself to be intreated, took away His heavy hand, and gave to Pharaoh, as He gave to Ahab and to the Ninevites, "a breathing space." We see by this, that such is the mercy of God, such His love for sinners who are not yet wholly hardened, that He looks with favour on the slighest relenting, the least indication of a desire to turn away from sin, forsake it, and turn to righteousness. And this divine pattern must be followed by His ministers. They must not assume that any professed repentance is insincere. They may have their own private belief, as Moses doubtless had; but it is their business to welcome the first show of penitence; to come when the sinner asks their aid, to give him the benefit of their prayers, to seek to obtain for him a remission or alleviation of God"s judgments. And further, they will do well to imitate the humility and courtesy of Moses. "A proud look and high stomach" on their part are unsuitable when the sinner abases himself. It is their duty, and their highest wisdom, to be "all things to all men to meet repentance half-way to assist it, forward it, encourage it. No doubt, repentance under the pressure of judgment such, e.g. , as sickness is in itself suspicious and doubtful; but the wise minister will keep his doubts to himself, and bend his whole mind to the fixing, furthering, and deepening of the repentance, so that (if passible) it may issue in a real conversion of the soul to God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v8Exo_8:9. Glory over me] Or, “Explain thyself.” So Gesenius…
CRITICAL NOTES.—
Exo_8:9. Glory over me] Or, “Explain thyself.” So Gesenius and Fürst: similarly, Sept. and Vulg.
Read full note →
Exo_8:14. Upon Heaps] Lit. “heaps, heaps,”—with beautiful simplicity and expressiveness.
I. That moods of transient repentance are sometimes awakened by the retributive judgments of God. “And Pharaoh called for Moses and Aaron, and said, Intreat the Lord, that he may take away the frogs from me, and from my people.” From this speech of Pharaoh we should imagine, either that the plague of frogs did only afflict his own people, or that he cared not for its removal from Israel. He is, however, now in deeply penitent mood. But it is the penitence of the hypocrite and not a godly sorrow. It was induced within his heart by the infliction of retribution rather than by the gentle convictions of the Divine spirit. It was selfish. It desired not a new life, but simply the removal of the judgments that had come upon the nation. Why did not Pharaoh manifest repentance before this? Probably because this plague was more severe than any that had preceded it, and there was no escape from it as from the first, when the people obtained water by digging near the river. Some men will never repent of sin while they have any mitigation of its woe, they are only subdued by the utmost extremity. How many sinners act as did Pharaoh in this incident. They are obstinate in their evil practices; they resist the word of God, the messages of God, and many of the milder retributions of God, and are only touched into transient contrition of soul by the harsher judgments of life. Many repent when in sorrow, and amidst the solemnities of a sick room. In this way they seek to get rid of the consequences of wrongdoing. A repentance inspired by the dread of penalty is but of momentary duration, and is generally of but little worth. True repentance will have reference to God and to the violated law, rather than to self comfort and immunity from pain.
II. That in moods of transient repentance men call for the ministers of God whom they have previously despised. “Then Pharaoh called Moses and Aaron.” As we know, Moses and Aaron had interviewed the proud monarch of Egypt several times before, they had presented to him most faithfully the claims of God, and had met with defiance and contempt; but now, when the soul of Pharaoh is subdued by the retribution of the hour, he sends for these two servants of God, and asks them to pray for him. This is an every day picture. Men reject the claims of God, they neglect his word, they pay no need to his ministers, but in the experiences of trouble they immediately send for those whom they have formerly disregarded. We read that Moses and Aaron yielded to the request of Pharaoh, they went to him and prayed for the removal of the plague by which he was tormented. They were true ministers of heaven. They might have treated the call of the monarch with contempt, they might have left him to the agony of his own mind. They might have asserted their independence. They might have exhibited an unforgiving disposition. But no, they seek to aid him in his perplexity. Ministers must be forbearing toward their people, and embrace any opportunity of leading them to the mercy of God. But the repentance that sends for the minister under the impulse of fear, will be likely to dismiss him when the plague is removed. It is well to heed the voice of the servant of God before the hour of retribution.
III. That in moods of transient repentance men make promises of amendment they will never perform. “And I will let the people go, that they may do sacrifice unto the Lord.” It is hard to determine whether Pharaoh was sincere when he made this promise. He was probably driven to despair, and was prepared to make any immediate concession if only the plague might be removed. As to the redeeming of any pledge he might give under the pressure of these circumstances, that was altogether an after consideration. The word of Pharaoh was worth but little, and this Moses knew right well. But we must give the worst of men credit for any tokens of repentance they may show, as at this stage it is difficult to determine the false from the real. How many men have made the promise of moral amendment in time of trial, on beds of sickness; they have said that if their lives were spared they would yield to the claims of God, but the sequel has proved the futility of their vow. We should remember in joy the vows made in sorrow, in health, those made in sickness, and then painful discipline will become happy and glorious.
IV. That in moods of transient repentance men will acknowledge that prayer to God for mercy is their only method of help. “Entreat the Lord that he take the frogs from me.” Thus it would seem that the proudest monarchs know the value of humility and the efficacy of prayer. Pharaoh does not now send for the magicians. He forsakes all human methods of escape from his perplexity, and seeks the merciful aid of heaven. In this he was right. He appears now to be entering upon a better manhood. But alas, the prophecy of this penitent mood was never fulfilled. Men of to-day may learn a lesson from the conduct of this heathen king, that prayer to God is the best method of escape from trouble.
V. That in moods of transient repentance men sometimes obtain the removal of the judgments of God. “And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.” This shows the influence upon life and circumstances of even a transient repentance. But did not God know that the contrition of Pharaoh was only for the hour? He did. But the removal of the plague was a token of mercy toward him, was a discipline of love calculated to lead him to duty, and which being ultimately despised enhanced his condemnation.
LESSONS:—
1. That trials are calculated to lead the soul to repentance.
2. That under trials the repentance of men may be transient.
3. That the mercy of God is rich to the proudest sinner.
4. That the servants of God should be helpful to penitent souls.
(1.) By fidelity.
(2.) By sympathy.
(3.) By prayer.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_8:8. When the first judgment has no effect, the second may make sinners yield.
The judgments of God make the proudest potentates acknowledge Him.
In the confession of the wicked God only can remove their judgments.
Exo_8:9-10. God’s servants are ready to help their oppressors in their misery.
Great sinners will have their beasting turned into reproach.
God in His providence may offer time and means of deliverance to his enemies.
In removal of plagues from the wicked God makes His own limitations.
Under Providence wicked men may choose such time of mercy that may justify God and condemn themelves.
God condescends sometimes to give the wicked their desires, in order that they may glorify Him.
God enables ministers to assure souls of the certainty of His promise.
PROCRASTINATION
“And he said to-morrow.” Pharaoh had sought Moses to come to his aid, to ask God to remove the plague of frogs. Moses, guided by the Holy Spirit, had promised that the monarch’s desire should be granted. “Glory over me.” You have now forsaken the magicians, command me, I only wish your good. Thus in effect did Moses address the king. But Pharaoh delayed the removal of the plague until the morrow. In this incident we see the reluctance that there is on the part of men to yield to the claims of God, and to bid adieu to their sins. Why did Pharaoh delay? The king hoped that by the morrow the plague might disappear by natural means. He had a latent feeling that after all this miracle of frogs was a natural phenomenon, and might be removed by a favourable wind.
I. By delay the sinner prolongs his moral suffering. The king of Egypt might have had the frogs removed from himself and people at once; but on account of his delay they remained to torment him longer. God’s mercy offers the wicked immediate relief from sin and its painful consequences; but they prefer to retain their woe rather than to accept immediate release upon the moral conditions imposed.
II. By delay the sinner abuses Divine mercy. Pharaoh had no claim to the mercy of God. Yet it was shewn him. Had he at once embraced it, he would have proved himself more worthy of it. He continued in self-sufficiency. Men who neglect the mercy of God for a single day abuse it, and deserve it to be withdrawn from them.
III. By delay the sinner can obtain no other method of help. Pharaoh might delay the removal of the plague in the hope that it would pass away without the Divine intervention; but in vain. Only the word of God could remove it. Men may anticipate salvation in some other way than through Christ; but they are deluded by a false hope. Christ only can pardon their sins.
IV. By delay the sinner may be eternally lost. Delay is dangerous. To neglect salvation for a day may be fatal to the eternal welfare of the soul. We are asked when we would like to be rid of our moral plagues. Let us respond promptly to the question of God’s servants. LESSONS:
1. Delay is unnecessary.
2. Delay is common.
3. Delay is criminal.
4. Delay is fatal.
Exo_8:11-15. Deliverance for extent and limitation must be according to the promise of God.
Instruments seeking God for the wicked had need to depart from them.
Prayer may be made for those who are wickedly bent against the Church.
Good men do faithfully entreat for sinners that their judgments may be removed.
God hears the prayer of His servants for the good of men.
The death as well as life of judgments are at God’s disposal.
Heaps of memorials may be left to sinners after plagues are removed.
Respite from judgment.—
1. Marked by memorials.
2. Allowed to the worst of men.
3. Abused by sinners.
4. Hardening of heart.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Pharaoh! Exo_8:8. A child watches with observant delight the thunder-cloud rising in tumultuous silence:—but no sooner do the clouds open, the peals rattle, and the flashes burst forth, than it screams and hides. At a distance, this haughty monarch could survey the threatened judgment philosophically; but no sooner was it outpoured than fear takes hold upon him, and like a child calling for its mother, Pharaoh summoned Moses and Aaron to his help. The requisite deliverance was secured, yet
“His inmost soul seemed steel’d,
Cold and immovable.”
Pharaoh’s Penitence! Exo_8:9. A little girl sat at twilight in her sick mother’s room, busily thinking. All the day she had been noisy and troublesome, and had many times worried her poor tired mother. At length she asked her parent what it was that made her begin to be good just about dark each day, adding: “I think it must be the dark; I am afraid of it; I begin to recal all the naughty things that I have done to grieve you, and so am good till daylight.” How many are like this child. Pharaoh was good when the dark came in the form of suffering and trouble; but no sooner did the daylight come than he was as bad as ever.—
“And wilt thou, now, that God hath raised thee up,
The vows—the promises thy conscience made,
Wilt thou in health forget?—Mant.”
Procrastination! Exo_8:9. Among other inscriptions on the walls of the temple of Delphos were these two, of both of which Pharaoh was entirely ignorant: “Know thyself,” and “Know thy opportunity.” The opportunity was now given him for yielding obedience to the Divine Purpose of Freedom; but he said: “To-morrow.” How many characters, says a living divine, seem to float before our eyes in Scripture, as having been visited with opportunities for repentance; but who alas! have only been like ships which, when night is spread over the sea, emerge for a moment from the darkness as they cross the pathway of the moonbeams, and then are lost again in gloom. Among these, stands in the foreground the figure of the king of Egypt—now in the moonlight of partial penitence—anon flitting into the gloom of lost opportunities.
“Ah! we must take the current when it serves,
Or lose our ventures.”
—Shakespeare.
Convictions! Exo_8:10. I have reclined on a bank by the river on a day when its waters were half in shadow and half in sunshine; and when the whole surface has been ruffled by the summer breeze. A leaf has fallen from some tree, and there it floated upon the surface—now seeming to hasten out to the broad land of sunlight which lay warmly across the brook—and anon drawn to some little cataract on the shadow which threatened to bury it. Would the deep pool draw it down—down to its dark depths? Or would the pure sweet stream move it on little by little to the bright sunny sheen beyond? To and fro—to and fro—first subject to one force, then to the other. Would the slight breeze ruffling the stream be victor, or the sucking cataract? Such was Pharaoh’s heart under the contending influences of the breath of Divine forbearance and the shaded whirlpool of human impenitency. To and fro that heart moved—now apparently wafted to the glorious shining band of gold which spanned the stream of life—anon drawn towards the cataract within the shadow, until it grew like adamant,
“And led him to assay the ocean depths.
And satisfy his lust on Israel there.”
—Bickersteth.
Fatal Delay! Exo_8:10. The ill-fated Central America was descried one night in a crippled state. The night was closing in—the sea was rolling high; but the captain of the other vessel hailed and lay to by the sinking ship. “I am in a sinking condition,” shouted the America’s skipper; whereupon the other urged him to send the passengers on board directly. To this reasonable request the foolish sailor demurred—requesting the other ship to lie by him till morning. This was at once and readily yielded, with a still more urgent solicitation to send the passengers on board at once in case of contingencies during the night storm. But all in vain! The captain had made up his mind to wait till to-morrow before putting his passengers in safety. During the next hour the wind increased to a furious gale—the sea swelled into a heavy roll, which compelled the sound vessel to move away to a distance; and shortly after, the vessel with its living freight went down. All found a grave in the great deep. The captain’s delay was fatal to himself and to others; and so was that of Pharaoh.
“Delay not! delay not! The Spirit of Grace
Long grieved and resisted may take his sad flight:
And leave thee in darkness to finish thy race,
And sink in the vale of eternity’s night.”
—Hastings.
Self-Will! Exo_8:13 Without the cross-piece, the longer piece is not a cross. It is only when the cross-piece is added that a cross is formed. The longer piece represents God’s will. Our will, which always desires to cross God’s will, is represented by the shorter piece. Pharaoh placed the short piece of his own self-will athwart the Divine purpose, and so made a cross for himself; but when he removed the cross-piece, there was no cross. The plague was stayed. Even so is it with many a man. Nothing but self thyself from Him divides.
“Ask ye how I o’er passed the dreary gulf!
One step beyond myself, and nought besides.”
—Alger.
Prudence versus Penitence! Exo_8:15. Some years ago, a captain, notorious in South Seas for kidnapping the natives was led to see the folly of his ways—to renounce the paths of sin, and to give himself to the Lord Jesus. He at once evidenced the sincerity of his repentance by resigning the command of his ship, and betaking himself to a more humane and honourable employment than the Australian traffic in human flesh Last year, a captain, hearing that it was the Queen’s determination to put down the iniquitous trade, by placing men of war in those seas, gave up his employment, and resorted to commercial pursuits. Was this repentance? Would not this man return to his old nefarious practices if the English Government withdrew their surveillance? So was it with Pharaoh, he hardened his heart, and returned to his folly, as soon as the restrictions were removed.
“All treasures did the Lord impart
To Pharaoh, save a contrite heart.”
—French.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv8, 10Then Pharaoh called for Moses and Aaron
Then Pharaoh called for Moses and Aaron
"Then Pharaoh sent for Moses and Aaron"
Read full note →
You can have the privilege of telling me when I should pray for you
"You can choose when I will pray for you" or "You can choose the time I should pray for you"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv9–108:9 In this instance, the evidence of God’s power…
8:9 In this instance, the evidence of God’s power was not in the event per se but in the timing. God could keep the frogs alive or he could end their lives. Pharaoh needed only to say when.
Geneva Bible translators 1599 · Public Domain On vv8–10 Not love, but fear causeth the very Infidels to…
Not love, but fear causeth the very Infidels to seek unto God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–10 Exo 8:8 Then Pharaoh called for Moses and Aaron,…
Exo 8:8 Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
Ver. 8. Intreat the Lord.] In extremity a hypocrite will cry for help, as a pig under the knife, as a prisoner at the bar, as a drowning man will catch at that twig which erst standing on the bank he despised. Joab in distress runs to the horns of the altar. "Lord, in trouble have they visited thee, they poured forth a charm when thy chastening was upon them," saith the prophet of those hypocrites that yet "brought forth" no better than "wind." {Isa 26:16; Isa 26:18} But "will the hypocrite pray always?." {Job 27:10} "Did they at all fast unto me, even to me?." {Zec 7:5}
Read full note →
I will let the people.] For the present, it may be, he purposed so to do. Good thoughts make but a thoroughfare of carnal hearts: they cannot settle there. "Thy goodness is as the morning dew," &c. {Hos 6:4}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–10 Glory over me: as I have gloried over thee…
Glory over me: as I have gloried over thee in laying first my commands, and then my plagues upon thee, so now lay thy commands upon me for the time of my praying; and if I do not what thou requirest, I am content thou shouldst insult over me, punish me. Or, glory, or boast thyself of, or concerning me, as one that thy God’s power can do that for thee which all thy magicians cannot, of whom therefore thou now seest thou canst not glory nor boast, as thou hast hitherto done.
When shall I entreat for thee? Appoint me what time thou pleasest. Hereby he knew that the hand and glory of God would be more conspicuous in it. And this was no presumption in Moses, because he had a large commission, Exo 7:1; and also had particular direction from God in all that he said or did in these matters.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv8–10 And Moses said unto Pharaoh, glory over me,.... If…
And Moses said unto Pharaoh, glory over me,.... If thou canst; take every advantage against me of lessening my glory, and increasing thine own; or vaunt or boast thyself against me, as the phrase is rendered, Jdg 7:2 or take this honour and glory to thyself over me, by commanding me, and fixing a time to pray for thee, and I will obey thy orders; which agrees with the Septuagint, Syriac, and Vulgate Latin versions, and the paraphrase of Onkelos, "appoint", or "order for me"; that is, when I shall pray for thee; or do me this honour, to believe me in the sight of the people, to declare before them that thou dost believe that upon my prayer for thee this plague shall be removed:
when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in this river only? Moses agreed to entreat the Lord for him as he desired, but leaves it with him to fix the time for doing it; and this he did, that it might appear that the removal of the frogs, as well as the bringing of them, would not be owing to chance or to any natural cause, but to the Lord himself; and though Moses had no direction from the Lord for this, that is recorded, yet he might presume upon it, since he was made a god to Pharaoh, and had power to do as he pleased; and also he knew the mind and will of God, and might have now a secret impulse upon his spirit, signifying it to him: and besides, he had the faith of miracles, and strongly believed that God would work this by him, and at whatsoever time should be fixed.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9–10 Glory over me - That is, I yield to…
Glory over me - That is, I yield to thee.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v9 Verse 9. Glory over me] התפאר עלי hithpaer alai.…
Verse 9. Glory over me] התפאר עלי hithpaer alai. These words have greatly puzzled commentators in general; and it is not easy to assign their true meaning. The Septuagint render the words thus: Ταξαι προς με ποτε, c., Appoint unto me when I shall pray, c. The constitue mihi quando of the Vulgate is exactly the same and in this sense almost all the versions understood this place. This countenances the conjectural emendation of Le Clerc, who, by the change of a single letter, reading התבאר hithbaer for התפאר hithpaer, gives the same sense as that in the ancient versions. Houbigant, supposing a corruption in the original, amends the reading thus: אתה באר עלי attah baar alai-Dic mihi quo tempore, c., "Tell me when thou wishest me to pray for thee," &c., which amounts to the same in sense with that proposed by Le Clerc. Several of our English versions preserve the same meaning so in the Saxon Heptateuch, [Anglo-Saxon] so in Becke's Bible, 1549, "And Moses sayed unto Pharaoh, Appoint thou the time unto me." This appears to be the genuine import of the words, and the sense taken in this way is strong and good. We may conceive Moses addressing Pharaoh in this way: "That thou mayest be persuaded that Jehovah alone is the inflicter of these plagues, appoint the time when thou wouldst have the present calamity removed, and I will pray unto God, and thou shalt plainly see from his answer that this is no casual affliction, and that in continuing to harden thy heart and resist thou art sinning against God." Nothing could be a fuller proof that this plague was supernatural than the circumstance of Pharaoh's being permitted to assign himself the time of its being removed, and its removal at the intercession of Moses according to that appointment. And this is the very use made of it by Moses himself, Ex 8:10, when he says, Be it according to thy word: that thou mayest know that there is none like unto the Lord our God; and that, consequently, he might no longer trust in his magicians, or in his false gods.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8–10 Exo 8:8. Pharaoh said, Entreat the Lord — This…
Exo 8:8. Pharaoh said, Entreat the Lord — This is the man, who, not long ago, proudly said, Who is the Lord? Who is Jehovah? He now begins to know something of Jehovah’s power and justice at least, and is glad to procure Moses and Aaron to become intercessors to Jehovah for him. It appears evident from this, that Pharaoh’s magicians had no power to remove the frogs which Moses had brought. So Aben Ezra observes: “He called for Moses, because he saw the magicians had only added to the plague, but could not diminish it.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v9 Glory over me - See the margin, “have honor…
Glory over me - See the margin, “have honor over me,” i. e. have the honor, or advantage over me, directing me when I shall entreat God for thee and thy servants.
When - Or by when; i. e. for what exact time. Pharaoh’s answer in Exo 5:10 refers to this, by tomorrow. The shortness of the time would, of course, be a test of the supernatural character of the transaction.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8–9 Pray ye to the Lord, &c. By this it…
Pray ye to the Lord, &c. By this it appears, that though the magicians, by the help of the devil, could bring frogs, yet they could not take these away: God being pleased to abridge in this the power of Satan. So we see they could not afterwards produce the lesser insects; and in this restraint of the power of the devil, were forced to acknowledge the finger of God.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v8 Pharaoh called, . . . Intreat the Lord, that…
Pharaoh called, . . . Intreat the Lord, that he may take away the frogs from me--The frog, which was now used as an instrument of affliction, whether from reverence or abhorrence, was an object of national superstition with the Egyptians, the god Ptha being represented with a frog's head. But the vast numbers, together with their stench, made them an intolerable nuisance so that the king was so far humbled as to promise that, if Moses would intercede for their removal, he would consent to the departure of Israel, and in compliance with this appeal, they were withdrawn at the very hour named by the monarch himself. But many, while suffering the consequences of their sins, make promises of amendment and obedience which they afterwards forget; and so Pharaoh, when he saw there was a respite, was again hardened [Exo 8:15].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8–9 8. Entreat the Lord — Pharaoh now, for the…
8. Entreat the Lord — Pharaoh now, for the first time, owns the power of the Hebrews’ God. He has found an answer to his question, “Who is Jehovah?” Jehovah has come into his kitchen and into his bedchamber.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–10 8–14. At the Pharaoh’s urgent request, and promise, if…
8–14. At the Pharaoh’s urgent request, and promise, if it be granted, that he will let the people go, the frogs die away off the land.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–10 (8) Pharaoh called for Moses.—This was the first sign…
(8) Pharaoh called for Moses.—This was the first sign of yielding. Pharaoh had borne the infliction of the water turned to blood without flinching, probably because individually he had suffered but little from it. (See the comment on Exo_7:23.) But he suffered from the frogs as much as any one else (Exo_8:3-4); and the personal inconvenience drove him to make a concession. As far as words could go, the concession was complete. (1) He acknowledged the power of Jehovah (“Intreat the Lord, that He may take away, &c.”’); (2) he acknowledged the power of righteous men’s prayers; (3) he made an absolute unreserved promise to “let the people go.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–10 Vers. 8-15. How long the plague of frogs endured,…
Vers. 8-15. How long the plague of frogs endured, we are not told. Probably every effort was made, short of intentionally killing them, to get rid of them. Snakes, and chameleons, and ibises would destroy many others would be crushed beneath wheels, trampled on by animals, squeezed to death by the opening of doors, unintentionally killed by men. But the vacancies made were constantly filled; and there seemed no prospect of the infliction passing away. The influence of his counsellors would under these circumstances be brought to bear upon the mind of the Pharaoh he would be warned that his subjects were attributing their sufferings to his obstinacy he would be recommended perhaps pressed to yield, and would find in the annoyance which he individually endured a strong motive for compliance. Accordingly, he after a while sent for the two Israelite chiefs, and made the request recorded in the text.
Intreat the Lordi.e., "Intreat your God, Jehovah, who has sent this plague, and can doubtless take it away." An acknowledgment of Jehovah"s power is now for the first time forced from the reluctant king, who has hitherto boasted that "he knew not Jehovah". (Exo_5:2) I will let the people go. The royal word is passed. A positive promise is made. If the Pharaoh does not keep his word, he will outrage even Egyptian morality he will be without excuse.
Read full note →
Vers. 8-13. God"s mercy when men repent ever so little.
The object of the judgments, as well as of the goodness of God is "to lead men to repentance". (Rom_2:4) He "wouldeth not the death of a sinner, but rather that he should be converted and live". (Eze_33:11) His cry is ever," Why will ye die, O house of Israel?" And sometimes His judgments have their proper effect on men, partially at any rate. Ahab repented to some extent when woe was denounced upon his house by Elijah he "rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly". (1Ki_21:27) The Ninevites "repented at the preaching of Jonah the king "proclaimed a fast," and "rose from his throne, and put his robe from him, and covered him with sackcloth, and lay in ashes the people moreover, "put on sackcloth from the greatest to the least of them". (Jon_3:5-7) And so Pharaoh seems to have repented, in a certain sense, at this time. He abated his pride, and came down from the high position which he had assumed, sent for God"s ministers, begged their prayers, and promised compliance with the Divine commands. Probably he was not conscious to himself of insincerity. His spirit was humbled he was convinced of the power of Jehovah he believed in the Divine mission of Moses and Aaron he promised, intending to perform; and God, though knowing well how short-lived his repentance would be, suffered himself to be intreated, took away His heavy hand, and gave to Pharaoh, as He gave to Ahab and to the Ninevites, "a breathing space." We see by this, that such is the mercy of God, such His love for sinners who are not yet wholly hardened, that He looks with favour on the slighest relenting, the least indication of a desire to turn away from sin, forsake it, and turn to righteousness. And this divine pattern must be followed by His ministers. They must not assume that any professed repentance is insincere. They may have their own private belief, as Moses doubtless had; but it is their business to welcome the first show of penitence; to come when the sinner asks their aid, to give him the benefit of their prayers, to seek to obtain for him a remission or alleviation of God"s judgments. And further, they will do well to imitate the humility and courtesy of Moses. "A proud look and high stomach" on their part are unsuitable when the sinner abases himself. It is their duty, and their highest wisdom, to be "all things to all men to meet repentance half-way to assist it, forward it, encourage it. No doubt, repentance under the pressure of judgment such, e.g. , as sickness is in itself suspicious and doubtful; but the wise minister will keep his doubts to himself, and bend his whole mind to the fixing, furthering, and deepening of the repentance, so that (if passible) it may issue in a real conversion of the soul to God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v8 Exo_8:9. Glory over me] Or, “Explain thyself.” So Gesenius…
CRITICAL NOTES.—
Exo_8:9. Glory over me] Or, “Explain thyself.” So Gesenius and Fürst: similarly, Sept. and Vulg.
Read full note →
Exo_8:14. Upon Heaps] Lit. “heaps, heaps,”—with beautiful simplicity and expressiveness.
Exo_8:15. Respite] Lit. “breathing”=“breathing time.”
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_8:8-15
THE TRANSIENT REPENTANCE OF A WICKED SOUL
I. That moods of transient repentance are sometimes awakened by the retributive judgments of God. “And Pharaoh called for Moses and Aaron, and said, Intreat the Lord, that he may take away the frogs from me, and from my people.” From this speech of Pharaoh we should imagine, either that the plague of frogs did only afflict his own people, or that he cared not for its removal from Israel. He is, however, now in deeply penitent mood. But it is the penitence of the hypocrite and not a godly sorrow. It was induced within his heart by the infliction of retribution rather than by the gentle convictions of the Divine spirit. It was selfish. It desired not a new life, but simply the removal of the judgments that had come upon the nation. Why did not Pharaoh manifest repentance before this? Probably because this plague was more severe than any that had preceded it, and there was no escape from it as from the first, when the people obtained water by digging near the river. Some men will never repent of sin while they have any mitigation of its woe, they are only subdued by the utmost extremity. How many sinners act as did Pharaoh in this incident. They are obstinate in their evil practices; they resist the word of God, the messages of God, and many of the milder retributions of God, and are only touched into transient contrition of soul by the harsher judgments of life. Many repent when in sorrow, and amidst the solemnities of a sick room. In this way they seek to get rid of the consequences of wrongdoing. A repentance inspired by the dread of penalty is but of momentary duration, and is generally of but little worth. True repentance will have reference to God and to the violated law, rather than to self comfort and immunity from pain.
II. That in moods of transient repentance men call for the ministers of God whom they have previously despised. “Then Pharaoh called Moses and Aaron.” As we know, Moses and Aaron had interviewed the proud monarch of Egypt several times before, they had presented to him most faithfully the claims of God, and had met with defiance and contempt; but now, when the soul of Pharaoh is subdued by the retribution of the hour, he sends for these two servants of God, and asks them to pray for him. This is an every day picture. Men reject the claims of God, they neglect his word, they pay no need to his ministers, but in the experiences of trouble they immediately send for those whom they have formerly disregarded. We read that Moses and Aaron yielded to the request of Pharaoh, they went to him and prayed for the removal of the plague by which he was tormented. They were true ministers of heaven. They might have treated the call of the monarch with contempt, they might have left him to the agony of his own mind. They might have asserted their independence. They might have exhibited an unforgiving disposition. But no, they seek to aid him in his perplexity. Ministers must be forbearing toward their people, and embrace any opportunity of leading them to the mercy of God. But the repentance that sends for the minister under the impulse of fear, will be likely to dismiss him when the plague is removed. It is well to heed the voice of the servant of God before the hour of retribution.
III. That in moods of transient repentance men make promises of amendment they will never perform. “And I will let the people go, that they may do sacrifice unto the Lord.” It is hard to determine whether Pharaoh was sincere when he made this promise. He was probably driven to despair, and was prepared to make any immediate concession if only the plague might be removed. As to the redeeming of any pledge he might give under the pressure of these circumstances, that was altogether an after consideration. The word of Pharaoh was worth but little, and this Moses knew right well. But we must give the worst of men credit for any tokens of repentance they may show, as at this stage it is difficult to determine the false from the real. How many men have made the promise of moral amendment in time of trial, on beds of sickness; they have said that if their lives were spared they would yield to the claims of God, but the sequel has proved the futility of their vow. We should remember in joy the vows made in sorrow, in health, those made in sickness, and then painful discipline will become happy and glorious.
IV. That in moods of transient repentance men will acknowledge that prayer to God for mercy is their only method of help. “Entreat the Lord that he take the frogs from me.” Thus it would seem that the proudest monarchs know the value of humility and the efficacy of prayer. Pharaoh does not now send for the magicians. He forsakes all human methods of escape from his perplexity, and seeks the merciful aid of heaven. In this he was right. He appears now to be entering upon a better manhood. But alas, the prophecy of this penitent mood was never fulfilled. Men of to-day may learn a lesson from the conduct of this heathen king, that prayer to God is the best method of escape from trouble.
V. That in moods of transient repentance men sometimes obtain the removal of the judgments of God. “And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.” This shows the influence upon life and circumstances of even a transient repentance. But did not God know that the contrition of Pharaoh was only for the hour? He did. But the removal of the plague was a token of mercy toward him, was a discipline of love calculated to lead him to duty, and which being ultimately despised enhanced his condemnation.
LESSONS:—
1. That trials are calculated to lead the soul to repentance.
2. That under trials the repentance of men may be transient.
3. That the mercy of God is rich to the proudest sinner.
4. That the servants of God should be helpful to penitent souls.
(1.) By fidelity.
(2.) By sympathy.
(3.) By prayer.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_8:8. When the first judgment has no effect, the second may make sinners yield.
The judgments of God make the proudest potentates acknowledge Him.
In the confession of the wicked God only can remove their judgments.
Exo_8:9-10. God’s servants are ready to help their oppressors in their misery.
Great sinners will have their beasting turned into reproach.
God in His providence may offer time and means of deliverance to his enemies.
In removal of plagues from the wicked God makes His own limitations.
Under Providence wicked men may choose such time of mercy that may justify God and condemn themelves.
God condescends sometimes to give the wicked their desires, in order that they may glorify Him.
God enables ministers to assure souls of the certainty of His promise.
PROCRASTINATION
“And he said to-morrow.” Pharaoh had sought Moses to come to his aid, to ask God to remove the plague of frogs. Moses, guided by the Holy Spirit, had promised that the monarch’s desire should be granted. “Glory over me.” You have now forsaken the magicians, command me, I only wish your good. Thus in effect did Moses address the king. But Pharaoh delayed the removal of the plague until the morrow. In this incident we see the reluctance that there is on the part of men to yield to the claims of God, and to bid adieu to their sins. Why did Pharaoh delay? The king hoped that by the morrow the plague might disappear by natural means. He had a latent feeling that after all this miracle of frogs was a natural phenomenon, and might be removed by a favourable wind.
I. By delay the sinner prolongs his moral suffering. The king of Egypt might have had the frogs removed from himself and people at once; but on account of his delay they remained to torment him longer. God’s mercy offers the wicked immediate relief from sin and its painful consequences; but they prefer to retain their woe rather than to accept immediate release upon the moral conditions imposed.
II. By delay the sinner abuses Divine mercy. Pharaoh had no claim to the mercy of God. Yet it was shewn him. Had he at once embraced it, he would have proved himself more worthy of it. He continued in self-sufficiency. Men who neglect the mercy of God for a single day abuse it, and deserve it to be withdrawn from them.
III. By delay the sinner can obtain no other method of help. Pharaoh might delay the removal of the plague in the hope that it would pass away without the Divine intervention; but in vain. Only the word of God could remove it. Men may anticipate salvation in some other way than through Christ; but they are deluded by a false hope. Christ only can pardon their sins.
IV. By delay the sinner may be eternally lost. Delay is dangerous. To neglect salvation for a day may be fatal to the eternal welfare of the soul. We are asked when we would like to be rid of our moral plagues. Let us respond promptly to the question of God’s servants. LESSONS:
1. Delay is unnecessary.
2. Delay is common.
3. Delay is criminal.
4. Delay is fatal.
Exo_8:11-15. Deliverance for extent and limitation must be according to the promise of God.
Instruments seeking God for the wicked had need to depart from them.
Prayer may be made for those who are wickedly bent against the Church.
Good men do faithfully entreat for sinners that their judgments may be removed.
God hears the prayer of His servants for the good of men.
The death as well as life of judgments are at God’s disposal.
Heaps of memorials may be left to sinners after plagues are removed.
Respite from judgment.—
1. Marked by memorials.
2. Allowed to the worst of men.
3. Abused by sinners.
4. Hardening of heart.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Pharaoh! Exo_8:8. A child watches with observant delight the thunder-cloud rising in tumultuous silence:—but no sooner do the clouds open, the peals rattle, and the flashes burst forth, than it screams and hides. At a distance, this haughty monarch could survey the threatened judgment philosophically; but no sooner was it outpoured than fear takes hold upon him, and like a child calling for its mother, Pharaoh summoned Moses and Aaron to his help. The requisite deliverance was secured, yet
“His inmost soul seemed steel’d,
Cold and immovable.”
Pharaoh’s Penitence! Exo_8:9. A little girl sat at twilight in her sick mother’s room, busily thinking. All the day she had been noisy and troublesome, and had many times worried her poor tired mother. At length she asked her parent what it was that made her begin to be good just about dark each day, adding: “I think it must be the dark; I am afraid of it; I begin to recal all the naughty things that I have done to grieve you, and so am good till daylight.” How many are like this child. Pharaoh was good when the dark came in the form of suffering and trouble; but no sooner did the daylight come than he was as bad as ever.—
“And wilt thou, now, that God hath raised thee up,
The vows—the promises thy conscience made,
Wilt thou in health forget?—Mant.”
Procrastination! Exo_8:9. Among other inscriptions on the walls of the temple of Delphos were these two, of both of which Pharaoh was entirely ignorant: “Know thyself,” and “Know thy opportunity.” The opportunity was now given him for yielding obedience to the Divine Purpose of Freedom; but he said: “To-morrow.” How many characters, says a living divine, seem to float before our eyes in Scripture, as having been visited with opportunities for repentance; but who alas! have only been like ships which, when night is spread over the sea, emerge for a moment from the darkness as they cross the pathway of the moonbeams, and then are lost again in gloom. Among these, stands in the foreground the figure of the king of Egypt—now in the moonlight of partial penitence—anon flitting into the gloom of lost opportunities.
“Ah! we must take the current when it serves,
Or lose our ventures.”
—Shakespeare.
Convictions! Exo_8:10. I have reclined on a bank by the river on a day when its waters were half in shadow and half in sunshine; and when the whole surface has been ruffled by the summer breeze. A leaf has fallen from some tree, and there it floated upon the surface—now seeming to hasten out to the broad land of sunlight which lay warmly across the brook—and anon drawn to some little cataract on the shadow which threatened to bury it. Would the deep pool draw it down—down to its dark depths? Or would the pure sweet stream move it on little by little to the bright sunny sheen beyond? To and fro—to and fro—first subject to one force, then to the other. Would the slight breeze ruffling the stream be victor, or the sucking cataract? Such was Pharaoh’s heart under the contending influences of the breath of Divine forbearance and the shaded whirlpool of human impenitency. To and fro that heart moved—now apparently wafted to the glorious shining band of gold which spanned the stream of life—anon drawn towards the cataract within the shadow, until it grew like adamant,
“And led him to assay the ocean depths.
And satisfy his lust on Israel there.”
—Bickersteth.
Fatal Delay! Exo_8:10. The ill-fated Central America was descried one night in a crippled state. The night was closing in—the sea was rolling high; but the captain of the other vessel hailed and lay to by the sinking ship. “I am in a sinking condition,” shouted the America’s skipper; whereupon the other urged him to send the passengers on board directly. To this reasonable request the foolish sailor demurred—requesting the other ship to lie by him till morning. This was at once and readily yielded, with a still more urgent solicitation to send the passengers on board at once in case of contingencies during the night storm. But all in vain! The captain had made up his mind to wait till to-morrow before putting his passengers in safety. During the next hour the wind increased to a furious gale—the sea swelled into a heavy roll, which compelled the sound vessel to move away to a distance; and shortly after, the vessel with its living freight went down. All found a grave in the great deep. The captain’s delay was fatal to himself and to others; and so was that of Pharaoh.
“Delay not! delay not! The Spirit of Grace
Long grieved and resisted may take his sad flight:
And leave thee in darkness to finish thy race,
And sink in the vale of eternity’s night.”
—Hastings.
Self-Will! Exo_8:13 Without the cross-piece, the longer piece is not a cross. It is only when the cross-piece is added that a cross is formed. The longer piece represents God’s will. Our will, which always desires to cross God’s will, is represented by the shorter piece. Pharaoh placed the short piece of his own self-will athwart the Divine purpose, and so made a cross for himself; but when he removed the cross-piece, there was no cross. The plague was stayed. Even so is it with many a man. Nothing but self thyself from Him divides.
“Ask ye how I o’er passed the dreary gulf!
One step beyond myself, and nought besides.”
—Alger.
Prudence versus Penitence! Exo_8:15. Some years ago, a captain, notorious in South Seas for kidnapping the natives was led to see the folly of his ways—to renounce the paths of sin, and to give himself to the Lord Jesus. He at once evidenced the sincerity of his repentance by resigning the command of his ship, and betaking himself to a more humane and honourable employment than the Australian traffic in human flesh Last year, a captain, hearing that it was the Queen’s determination to put down the iniquitous trade, by placing men of war in those seas, gave up his employment, and resorted to commercial pursuits. Was this repentance? Would not this man return to his old nefarious practices if the English Government withdrew their surveillance? So was it with Pharaoh, he hardened his heart, and returned to his folly, as soon as the restrictions were removed.
“All treasures did the Lord impart
To Pharaoh, save a contrite heart.”
—French.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 10 Then Pharaoh called for Moses and Aaron
Then Pharaoh called for Moses and Aaron
"Then Pharaoh sent for Moses and Aaron"
Read full note →
You can have the privilege of telling me when I should pray for you
"You can choose when I will pray for you" or "You can choose the time I should pray for you"
translationWords
pray
sacrifice
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9–10 8:9 In this instance, the evidence of God’s power…
8:9 In this instance, the evidence of God’s power was not in the event per se but in the timing. God could keep the frogs alive or he could end their lives. Pharaoh needed only to say when.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.