The magicians could not stand before Moses, because the boils had broken out on them and on all the Egyptians. Sermons
This plague, like the third, was unannounced. God varies his methods. There was need for some token being given of God's severe displeasure at Pharaoh's gross abuse of his goodness and forbearance. This plaque is distinguished from the rest by being introduced with a significant action. I. THE ACTION INTRODUCING THE PLAGUE (vers. 8-10). Hitherto the only actions employed had been the stretching out of Aaron's rod, and in the case of the third plague, the smiting of the dust with it. Now, Moses is instructed to take handfuls of the ashes from the furnace and sprinkle them towards heaven in the sight of Pharaoh and his servants. The performance of so solemn an act implied that a new stage was being reached in Pharaoh's hardening, as also in God's punitive dealings with him. From this point onwards matters are rapidly developed to a crisis. The act was symbolical, and may be variously interpreted. 1. As a challenge to the Egyptian Deities, specially Neit, "who bore the designation of, The Great Mother of the highest heaven" and was worshipped as the tutelary goddess of Lower Egypt" (Canon Cook). 2. As connected with the scattering of the ashes of human victims to avert evil from the land. This was done, or had been done, in the days of the Shepherds, in the worship of Sutech or Typhon. The victims were usually foreigners, perhaps often Hebrews. "After being burnt alive on a high altar, their ashes were scattered in the air by the priests, in the belief that they would avert evil from all parts whither they were blown" (Geikie). The sprinkling of ashes by Moses, and their descent, not in blessing, but in boils and blains, would thus have a terrible significance. 3. As symbolical of the laying of a curse upon the people. It is, at least in some parts of the East, a practice to take ashes and throw them into the air, in token of giving effect to an imprecation. Most probable of all, - 4. As a symbol of retribution for the ]PGBR> sufferings of Israel. The "furnace" is a common Scripture emblem for the bitter slavery of the Hebrews (Genesis 15:17; Deuteronomy 4:20; 1 Kings 8:57; Isaiah 48:10; Jeremiah 11:4). Ashes taken from the furnace and sprinkled towards heaven, whence they descended in a plague, would thus naturally symbolise the return upon Pharaoh and his servants of the cruelties with Which they had afflicted Israel. The cry of the sufferers in the furnace had entered into the ears of the Lord of Sabaoth. The evil deeds of the afflicters were now to come back upon them in retribution. It was as though the ashes of the victims sacrificed in the long tyranny were rising in vengeance against the oppressor. II. THE PECULIARITY OF THE PLAGUE IN THE SMITING OF THE PERSONS (ver. 10). The disease with which the Egyptians were smitten was painful, loathsome, and excruciatingly severe as compared with ordinary inflictions of a similar nature: Tortured in their bodies, they were "receiving in themselves that recompense of their error which was " ... . meet (Romans 1:27). This experience of sore personal suffering ought surely to have arrested their folly. It showed them how absolutely helpless they were in the hands of God. The plague was universal (ver. 11). Not one could beast against another. The plague was peculiarly afflictive to a people which prided itself on its cleanliness. It smote beasts as well as men. What a terrible calamity! The whole head was sick, and the whole heart faint. From the sole of the foot even to the crown of the head there was no soundness in it; but wounds, and bruises, and putrifying sores (Isaiah 1:6). Yet, instead of repenting, the people appear only to have been stung to further revolt. So it was, at least, with their king. 1. An image of the condition of the sinner. 2. A new proof of the power of God. The hand of God is to be seen in the infliction of diseases. God threatens, in Deuteronomy, to lay the evil diseases of Egypt upon the Israelites if they should prove disobedient (Deuteronomy 29:60). 3. An instance of the inefficacy of bodily sufferings to produce repentance. Cf. Revelation 16:10, 11, "They gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds." III. THE DEFEAT OF THE MAGICIANS (ver. 11). They could not now even stand before Moses. Pharaoh is being left more and more alone in his resistance. IV. PHARAOH STILL HARDENED (ver. 12). Before, one plague was the utmost he could hold out against. He yielded under the second and the fourth. Now he maintains his attitude of resistance under two plagues in succession. - J.O. The hand of the Lord is upon thy cattle. I. THAT WICKED MEN OFTEN ACT IN REFERENCE TO THE CLAIM'S OF GOD IN SUCH A MANNER AS TO PROVOKE HIS JUDGMENTS.II. THAT MEN WHO THUS REJECT THE CLAIM'S OF GOD OFTEN INVOLVE THE BRUTE CREATION IN PAIN AND WOE. III. THAT THE MEN WHO THUS INVOLVE THE BRUTE CREATION IN PAIN AND SUFFERING ARE OFTEN UNMOVED BY THE DEVASTATION THEY OCCASION. "And the heart of Pharaoh was hardened." Lessons: 1. That the retribution of sin does not end with those who occasion it. 2. That the brute world is affected by the conduct of man. 3. That men should endeavour to banish pain from the universe by attention to the commands of heaven. () By the former plagues their religious ceremonies had been interrupted and their sacred abominations defiled: but now their chief deities are attacked. In Goshen, where the cattle are but cattle, they remain untouched: "Of the cattle of the children of Israel there died not one" (ver. 6); but in all other parts of the country, where they are reverenced as gods, the plague is upon them, and they die. Osiris, the saviour, cannot save even the brute in which his own soul is supposed to dwell; Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence Moses reminds the Israelites afterwards, "Upon their gods also the Lord executed judgments" ( Numbers 33:4); and Jethro, when he had heard from Moses the history of all that God had done in Egypt, confessed, "Now I know that the Lord is greater than all gods; for in the thing wherein they dealt proudly, He was above them" ( Exodus 18:11). () ()
People Aaron, Egyptians, Israelites, Moses, PharaohPlaces Egypt, GoshenTopics Able, Boil, Boils, Couldn't, Disease, Egyptians, Magicians, Places, Scribes, Stand, Wonder-workersOutline 1. The plague on livestock
8. The plague of boils
13. The message of Moses about the hail,
22. The plague of hail
27. Pharaoh pleads with Moses, but yet is hardened
Dictionary of Bible Themes Exodus 9:11 5436 pain Exodus 9:9-11 5136 body Library Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857The God of the Old Testament is the God of the New
(Palm Sunday.) Exodus ix. 14. I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like me in all the earth. We are now beginning Passion Week, the week of the whole year which ought to teach us most theology; that is, most concerning God, his character and his spirit. For in this Passion Week God did that which utterly and perfectly showed forth his glory, as it never has been shown forth before or since. …
Charles Kingsley—The Gospel of the Pentateuch The Plagues of Egypt
(Palm Sunday.) EXODUS ix. 13, 14. Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. You will understand, I think, the meaning of the ten plagues of Egypt better, if I explain to you in a few words what kind of a country Egypt is, what kind of people the Egyptians were. Some of you, doubtless, …
Charles Kingsley—The Gospel of the Pentateuch Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the …
Abraham Kuyper—The Work of the Holy Spirit The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess …
Arthur W. Pink—The Sovereignty of God Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; …
Thomas Watson—A Body of Divinity Opposition to Messiah Ruinous
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel T here is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable, With us, things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets …
John Newton—Messiah Vol. 2 Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 9:11 NIV
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