Exodus 3:20
And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the middle thereof: and after that he will let you go.
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(20) I will stretch out my hand.—Hands are stretched out to help and save. God promises here more than He had promised before (Exodus 3:12). He shows how He will “be with” Moses. He will lend him miraculous aid, performing in his behalf “all his wonders,” and with them “smiting the Egyptians.”

3:16-22 Moses' success with the elders of Israel would be good. God, who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God's hand, who will not bow to the power of his word. Pharaoh's people should furnish Israel with riches at their departure. In Pharaoh's tyranny and Israel's oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.No, not - See the marginal rendering. Others explain it to mean, Pharaoh will not let the people go even when severely smitten. 10-22. Come now therefore, and I will send thee—Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Ex 3:11, 13; 4:1, 10] all of which were successfully met and removed—and the happy issue of his labors was minutely described. No text from Poole on this verse. And I will stretch out my hand,.... Or "therefore" (e) he would stretch out his mighty hand, exert his almighty power; and for this purpose was Pharaoh raised up, and his heart hardened, that God might show his power in him, and on him:

and smite Egypt with all my wonders, which I will do in the midst thereof: with those wondrous plagues, the amazing effects of his almighty power, which were wrought by him in the midst of Egypt, by which their land, their rivers, their persons, and their cattle, were smitten:

and after that he will let you go; this is said for their encouragement, that their faith and patience might hold out, who otherwise seeing him so obstinate and inflexible, might be ready to despair of ever succeeding.

(e) "ideo", "propterea", Noldius, p. 279.

And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
20. wonders] Exodus 34:10, Joshua 3:5.Verse 20. - I will stretch out my hand. To encourage Moses and the people, to support them in what was, humanly speaking, a most unequal contest, this important promise is made. It is a confirmation, and to some extent, an explanation of the pledge, already, given, "Certainly I will be with thee" (ver. 12). It shows how God would be with him - he would smite Egypt with all his wonders - what those would be was left obscure. He would come to his people's aid, and openly assert himself, and afflict and strike terror into their enemies-until at last even Pharaoh's stubborn spirit would be broken, and he would consent to let them go. When Moses had been thus emboldened by the assurance of divine assistance to undertake the mission, he inquired what he was to say, in case the people asked him for the name of the God of their fathers. The supposition that the people might ask the name of their fathers' God is not to be attributed to the fact, that as the Egyptians had separate names for their numerous deities, the Israelites also would want to know the name of their own God. For, apart from the circumstance that the name by which God had revealed Himself to the fathers cannot have vanished entirely from the memory of the people, and more especially of Moses, the mere knowledge of the name would not have been of much use to them. The question, "What is His name?" presupposed that the name expressed the nature and operations of God, and that God would manifest in deeds the nature expressed in His name. God therefore told him His name, or, to speak more correctly, He explained the name יהוה, by which He had made Himself known to Abraham at the making of the covenant (Genesis 15:7), in this way, אהיה אשׁר אהיה, "I am that I am," and designated Himself by this name as the absolute God of the fathers, acting with unfettered liberty and self-dependence. This name precluded any comparison between the God of the Israelites and the deities of the Egyptians and other nations, and furnished Moses and his people with strong consolation in their affliction, and a powerful support to their confidence in the realization of His purposes of salvation as made known to the fathers. To establish them in this confidence, God added still further: "This is My name for ever, and My memorial unto all generations;" that is to say, God would even manifest Himself in the nature expressed by the name Jehovah, and by this He would have all generations both know and revere Him. שׁם, the name, expresses the objective manifestation of the divine nature; זבר, memorial, the subjective recognition of that nature on the part of men. דּר דּר, as in Exodus 17:16 and Proverbs 27:24. The repetition of the same word suggests the idea of uninterrupted continuance and boundless duration (Ewald, 313a). The more usual expression is ודר ידר, Deuteronomy 32:7; Psalm 10:6; Psalm 33:11; or דּרים דּר, Psalm 72:5; Psalm 102:25; Isaiah 51:8.
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