God threatens to smite his cattle with a pestilence, Exodus 9:1-3; but spares Israel’s, Exodus 9:4. Appoints a time for the execution hereof, Exodus 9:5; wherein the Egyptians’ cattle dies, Exodus 9:6. Pharaoh’s obstinacy, Exodus 9:7. God strikes all Egypt with boils, which is the sixth plague, Exodus 9:10. The magicians are not able to stand before Moses, Exodus 9:11. Pharaoh’s heart hardened according to the word of the Lord, Exodus 9:12. God commands Moses to repeat his message, Exodus 9:13; and threatens Pharaoh with more grievous plagues, Exodus 9:14. God’s end in raising up Pharaoh, Exodus 9:16. The seventh plague, viz. hail and rain, Exodus 9:18. God’s counsel for the securing of their cattle, Exodus 9:19. The execution of this plague, Exodus 9:23. The effects of it, Exodus 9:25. The land of Goshen is preserved, Exodus 9:26. Pharaoh’s confession, Exodus 9:27. Moses’ prayer for him, Exodus 9:29. He foretells Pharaoh’s obstinacy, Exodus 9:30. By Moses’s entreaty the plague is stayed, Exodus 9:33. Pharaoh’s heart remains hardened, Exodus 9:34,35.

No text from Poole on this verse.

No text from Poole on this verse.

The hand of the Lord; in an immediate manner, not by my rod, that thou mayst know it is not I, but the Lord, which doth all these things to thee.

Thy cattle which they kept for their wool or milk, or manifold uses and services, though not for food and sacrifice.

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No text from Poole on this verse.

All the cattle; either of all sorts, or a very great number of them, as the word all is frequently used; or rather, all that were in the field, as it is expressly limited, Exodus 9:3, but not all absolutely, as appears from Exodus 9:9,19,25 14:23.

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Take to you handfuls of ashes, to mind them of their cruel usage of the Israelites in their furnace, of which see Deu 4:20 Jeremiah 11:4. Both were to take them up, but Moses only to sprinkle them, as at other times Aaron only did the work, to show that they were but instruments, which God could use as he pleased, and God was the principal author of it.

A burning scab, which quickly raised blains and blisters; whereby they were both vehemently inclined to scratch themselves, and yet utterly disenabled from it by its great soreness.

God multiplying that dust, and heating it, and then dispersing it over all the land, and causing it to fall and rest upon the bodies of the Egyptians.

Could not stand before Moses, as they hitherto had done, both as spies and as adversaries; for though their understandings were convinced of God’s hand and infinite power, yet their hearts were not changed; but for their worldly interest they persisted to rebel against their light., and therefore are justly plagued. It was no favour to Pharaoh that the plague was not upon him, but only a reservation to a greater mischief, as it follows.

Ver. 12 No text from Poole on this verse.

No text from Poole on this verse.

Upon thine heart, or, into thy heart: thou hast hitherto not felt my plagues upon thy own person or thy body, but I shall shortly reach and wound it, and that not only in the skin, as the magicians and others are now smitten, but even to thy heart, such as shall make thy heart sick, Micah 6:13, such as shall give thee a mortal and irrecoverable wound. Some understand it of inward and spiritual judgments upon Pharaoh’s heart, such as hardness of heart; but that plague had been inflicted upon him, and is recorded before this time. And Pharaoh’s heart being here opposed to his servants and people, seems rather to denote his person, the heart or soul being often put synecdochically for the whole man.

Pestilence; not properly so called, but largely, as the word is used Hosea 13:14, meaning with an utter and irrecoverable destruction. This relates partly to the killing of the first-born, which plague did more immediately and nearly concern both him and his people, and principally to their destruction in the Red Sea.

Raised thee up; so the Hebrew word is translated, Romans 9:17. I have raised thee up out of thy first nothing, into thy being, and life, and kingdom; and upheld thy being and reign even in the midst of thy tyranny. Heb. I have made thee to stand, i.e. to remain alive and untouched, when thy magicians could not stand, Exodus 9:11. I have preserved thee in life, not for want of power to destroy thee, as thou mayst fancy, nor for want of provocation from thee, but for my own glory.

To show in thee my power, in those mighty works which have been occasioned by thy rebellion and obstinacy. My name; my being and providence, and my manifold perfections; my patience in bearing thee so long, my justice in punishing thee, my power in conquering thee, my wisdom in overruling thy pride, and tyranny, and cruelty, to thy own destruction, and the redemption of my oppressed people, and my faithfulness in making good my promises to them, and my threatenings to thee.

Against my people, i.e. against me acting for my people. The gracious God takes what is done to or against his people as done to or against himself. See Zechariah 2:8 Matthew 25:40,45 Ac 9:4,5.

Since they were a kingdom or a nation.

This forewarning God gives, partly, to initiate the severity of the judgment; partly, that a considerable number of horses might be reserved for Pharaoh’s expedition, Exo 14; partly, to show the justice of God in punishing so wicked and obstinate people, as would take no warning neither from God’s words, nor from his former works; and partly, to make a difference between the penitent and the incorrigible Egyptians.

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No text from Poole on this verse.

Upon man, i.e. upon those men that presumed to continue in the field after this admonition.

The fire ran along upon the ground, devouring both herbs and cattle which were upon it, Psalm 78:47,48 105:32,33

Which strange mixture much increased the miracle. That hail and rain did sometimes, though but seldom, fall in Egypt, is attested by divers eye-witnesses.

i.e. Most of them; or herbs and trees of all sorts, as appears from Exodus 10:12,15. See Poole "Exodus 9:6".

It seems the Egyptians that dwelt there were spared for the sake of their neighbours the Israelites; which great obligation probably made them more willing to lend their jewels to them, Exodus 12:35.

I now plainly see and freely acknowledge my sin in striving with God. He seems not to deny that he had sinned before, for even the light of nature would discover his sin, in breaking his faith, and the word of a King given to Moses for Israel’s dismission.

Or, and let it be enough, (let God content himself that he hath punished me so long, and that I have confessed my sin, and promised amendment,)

that there may be hereafter

no more.

Or, that this land is the Lord’s, even his whom thou deniedst to have any jurisdiction in it, or over thee, Exodus 5:2. Or the earth is put for the world, the heaven and the earth: q. d. That thou mayst see that he can either cause the heavens to send forth such thunders and hails, or restrain them as he pleaseth.

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The flax and the barley were not so necessary for human life as the wheat and rye. Thus God still sends smaller judgments to usher in the greater.

The Hebrew word may be rendered either dark or hid, to wit, under the ground, whereby it was secured from this stroke; or late, as divers of the Hebrews and other interpreters render it. This kind of corn coming later up, was now tender and hidden, either in the ground or in the herb; whereby it was in some measure secured both from the fire by its greenness and moisture, and from the hail by its pliableness and yielding to it, whereas the stalks of barley were more dry and stiff, and therefore more liable to the hail and fire.

Moses went out of the city, that, being solitary, he might pour forth his heart in fervent prayers.

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No text from Poole on this verse.