Exodus 9:31
(Now the flax and barley were destroyed, since the barley was ripe and the flax was in bloom;
Now the flax and barley were destroyed
The phrase "flax and barley" refers to two significant crops in ancient Egypt. Flax was crucial for making linen, a fabric used for clothing and other textiles, while barley was a staple grain for food and brewing beer. The destruction of these crops by the hail plague represents a severe economic blow to Egypt, highlighting the power of God over the natural world and the futility of relying on earthly resources. The Hebrew word for "destroyed" (נָכָה, nakah) implies a complete and devastating blow, emphasizing the thoroughness of God's judgment against Egypt's defiance.

since the barley was ripe
The term "ripe" indicates that the barley had reached a stage of maturity, ready for harvest. This detail provides a chronological marker, placing the timing of this plague around late January to early February, which aligns with the agricultural cycle in ancient Egypt. The ripeness of the barley signifies the immediacy and impact of the plague, as it destroyed the crop just before it could be harvested, underscoring the precision of God's timing in executing judgment.

and the flax was in bloom
The phrase "in bloom" suggests that the flax was at a stage of flowering, a critical period for the plant's development. The Hebrew word for "bloom" (גִּבְעֹל, gibol) can also mean "bud" or "stalk," indicating the plant's vulnerability at this stage. The destruction of the flax in bloom symbolizes the interruption of growth and productivity, a metaphor for the spiritual barrenness of Egypt due to its resistance to God's will. This detail also serves to highlight the selective nature of the plagues, as God targets specific aspects of Egyptian life to demonstrate His sovereignty and compel Pharaoh to release the Israelites.

Persons / Places / Events
1. Moses
- The prophet and leader chosen by God to deliver the Israelites from Egyptian bondage. He is the central human figure in the account of the plagues.

2. Pharaoh
- The ruler of Egypt who hardened his heart against God’s command to let the Israelites go, leading to the plagues.

3. Egypt
- The land where the Israelites were enslaved and where the plagues, including the hail that destroyed the crops, took place.

4. The Plague of Hail
- The seventh plague sent by God upon Egypt, which destroyed the flax and barley crops, demonstrating God's power and judgment.

5. Flax and Barley
- Important crops in ancient Egypt, representing economic stability and sustenance, which were destroyed as a sign of God’s judgment.
Teaching Points
God's Sovereignty Over Nature
The destruction of the flax and barley demonstrates God's control over creation. He uses natural elements to fulfill His purposes and execute judgment.

The Hardness of Heart
Pharaoh's refusal to heed God's warnings through Moses shows the danger of a hardened heart. We must remain open to God's voice and responsive to His guidance.

Economic and Spiritual Dependence
The destruction of essential crops serves as a reminder of our dependence on God for both physical and spiritual sustenance. We should not place our trust solely in material wealth.

Judgment and Mercy
While the plagues were acts of judgment, they also served as opportunities for repentance. God's judgments are often accompanied by calls to return to Him.

The Importance of Obedience
The account encourages believers to obey God's commands promptly. Delayed obedience can lead to unnecessary suffering and loss.
Bible Study Questions
1. How does the destruction of the flax and barley in Exodus 9:31 illustrate God's power and authority over creation?

2. In what ways can we see parallels between Pharaoh's hardened heart and attitudes in our own lives or society today?

3. How does the economic impact of the plague of hail in Egypt relate to our understanding of dependence on God for provision?

4. What lessons can we learn from the plagues about the relationship between divine judgment and mercy?

5. How can we apply the principle of obedience from this passage to our daily walk with God, especially when facing difficult circumstances?
Connections to Other Scriptures
Genesis 41
The account of Joseph interpreting Pharaoh's dreams about the seven years of plenty and famine, highlighting the importance of crops in Egypt's economy.

Joel 1
The prophet Joel describes a locust plague that devastates the land, drawing a parallel to the destruction of crops as a sign of divine judgment.

Revelation 16
The bowls of God's wrath, including hail, are poured out upon the earth, echoing the plagues of Egypt as a sign of end-times judgment.
The Plague of HailJ. Orr Exodus 9:13-35
The Seventh Plague - the Hail Mingled with FireD. Young Exodus 9:17-35
The Terrors of God's MightJ. Urquhart Exodus 9:22-35
People
Aaron, Egyptians, Israelites, Moses, Pharaoh
Places
Egypt, Goshen
Topics
Almost, Barley, Bloom, Bolled, Bud, Budding, Cut, Damaged, Destroyed, Ear, Flax, Flower, Flowers, Forming, Headed, Ready, Ruined, Smitten, Struck
Dictionary of Bible Themes
Exodus 9:31

     4444   flax

Exodus 9:18-33

     4828   hail

Exodus 9:22-32

     4456   grain

Exodus 9:31-32

     4542   wheat

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: 1857

The 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

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