Esodo 11:1 Commento

Pharaoh had told Moses to get out of his presence (Exo 10:28), and Moses had promised this should be the last time he would trouble him, yet he resolves to say out what he had to say, before he left him; accordingly, we have in this chapter, I. The instructions God had given to Moses, which he was now to pursue (Exo 11:1, Exo 11:2), together with the interest Israel and Moses had in the esteem of the Egyptians (Exo 11:3). II. The last message Moses delivered to Pharaoh, concerning the death of the firstborn (Exo 11:4-8). III. A repetition of the prediction of Pharaoh's hardening his heart (Exo 11:9), and the event answering to it (Exo 11:10).

Here is, I. The high favour Moses and Israel were in with God. 1. Moses was a favourite of Heaven, for God will not hide from him the thing he will do. God not only makes him his messenger to deliver his errands, but communicates to him his purpose (as the man of his counsel) that he would bring one plague more, and but one, upon Pharaoh, by which he would complete the deliverance of Israel, Exo 11:1. Moses longed to see an end of this dreadful work, to see Egypt no more plagued and Israel no more oppressed: "Well," says God, "now it is near an end; the warfare shall shortly be accomplished, the point gained; Pharaoh shall be forced to own himself conquered, and to give up the cause." After all the rest of the plagues, God says, I will bring one more. Thus, after all the judgments executed upon sinners in this world, still there is one more reserved to be brought on them in the other world, which will completely humble those whom nothing else would humble. 2. The Israelites were favourites of Heaven; for God himself espouses their injured cause, and takes care to see them paid for all their pains in serving the Egyptians. This was the last day of their servitude; they were about to go away, and their masters, who had abused them in their work, would not have defrauded them of their wages, and have sent them away empty; while the poor Israelites were so fond of liberty that they would be satisfied with that, without pay, and would rejoice to get that upon any terms: but he that executeth righteousness and judgment for the oppressed provided that the labourers should not lose their hire, and ordered them to demand it now at their departure (Exo 11:2), in jewels of silver and jewels of gold, to prepare for which God, by the plagues, had now made the Egyptians as willing to part with them upon any terms as, before, the Egyptians, by their severities, had made them willing to go upon any terms. Though the patient Israelites were content to lose their wages, yet God would not let them go without them. Note, One way or other, God will give redress to the injured, who in a humble silence commit their cause to him; and he will see to it that none be losers at last by their patient suffering any more than by their services. II. The high favour Moses and Israel were in with the Egyptians, Exo 11:3. 1. Even the people that has been hated and despised now came to be respected; the wonders wrought on their behalf put an honour upon them and made them considerable. How great do they become for whom God thus fights! Thus the Lord gave them favour in the sight of the Egyptians, by making it appear how much he favoured them: he also changed the spirit of the Egyptians towards them, and made them to be pitied of their oppressors, Psa 106:46. 2. The man Moses was very great. How could it be otherwise when they saw what power he was clothed with, and what wonders were wrought by his hand? Thus the apostles, though otherwise despicable men, came to be magnified, Act 5:13. Those that honour God he will honour; and with respect to those that approve themselves faithful to him, how meanly soever they may pass through this world, there is a day coming when they will look great, very great, in the eyes of all the world, even theirs who now look upon them with the utmost contempt. Observe, Though Pharaoh hated Moses, there were those of Pharaoh's servants that respected him. Thus in Caesar's household, even Nero's, there were some that had an esteem for blessed Paul, Phi 1:13.

INTRODUCTION TO EXODUS 11 Moses having an intimation from the Lord that one plague more would be brought on Pharaoh, and then he would let Israel go, when they should borrow of their neighbours jewels of gold and silver, the people being in great favour with the Egyptians, Exo 11:1, he declares to Pharaoh, before he went out of his presence, the slaying of all the firstborn in Egypt, which would issue in the dismission of Israel, and then he went out from him in great anger, Exo 11:4, but still Pharaoh would not hearken, and his heart was hardened, and he refused again to let Israel go, Exo 10:9.

And the Lord said unto Moses,.... While in the presence of Pharaoh, by a secret impulse upon his mind; or he had said (m), which some refer as far back as to his appearance to him in Midian, Exo 4:23, which is too remote; rather it refers to the last time he went to Pharaoh, being sent for by him; and the words may be rendered, "for the Lord had said" (n); and so are a reason why Moses was so bold, and expressed himself with so much confidence and assurance to Pharaoh, that he would see his face no more: yet will I bring one plague more upon Pharaoh, and upon Egypt; upon him and all his subjects, for the following one would affect all the families of Egypt, in which there was a son: afterwards he will let you go hence; out of Egypt readily, at once, and not attempt to stop or retard your going: when he shall let you go; declare his will, give leave and orders for it: he shall surely thrust you out hence altogether; absolutely, entirely, without any exception or limitation, them, their wives, their children, their flocks and herds, and whatsoever belonged to them, without any restraint upon them in any respect, and without any condition of return, or fixing any time for it, but the dismission should be general, unlimited, and unconditional; or, "in thrusting he shall thrust you out" (o), with force and vehemence, with urgency and in great haste. (m) "dixerat", some in Vatablus, Ainsworth, Cartwright; so Aben Ezra. (n) "Dixerat enim", Junius & Tremellius, Piscator, Rivet. (o) "expellendo expellet", Pagninus, Montanus, Drusius; so Fagius, Vatablus, Cartwright.

God purposes to bring another plague upon Pharaoh, after which he should let the Israelites go, Exo 11:1. They are commanded to ask gold and silver from the Egyptians, Exo 11:2. The estimation in which Moses was held among the Egyptians, Exo 11:3. Moses predicts the destruction of the first-born of the Egyptians, Exo 11:4-6, and Israel's protection, Exo 11:7. On seeing which, Pharaoh and his servants should entreat the Hebrews to depart, Exo 11:8. The prediction of his previous obstinacy, Exo 11:9, Exo 11:10.

The Lord said unto Moses - Calmet contends that this should be read in the preterpluperfect tense, for the Lord Had said to Moses, as the fourth, fifth, sixth, seventh, and eighth verses appear to have been spoken when Moses had the interview with Pharaoh mentioned in the preceding chapter; see Clarke's note on Exo 10:29. If therefore this chapter be connected with the preceding, as it should be, and the first three verses not only read in the past tense but also in a parenthesis, the sense will be much more distinct and clear than it now appears.

DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10) the Lord said--rather, "had said unto Moses." It may be inferred, therefore, that he had been apprised that the crisis had now arrived, that the next plague would so effectually humble and alarm the mind of Pharaoh, that he would "thrust them out thence altogether"; and thus the word of Moses (Exo 10:29), must be regarded as a prediction.

Proclamation of the Tenth Plague; or the Decisive Blow. - Exo 11:1-3. The announcement made by Jehovah to Moses, which is recorded here, occurred before the last interview between Moses and Pharaoh (Exo 10:24-29); but it is introduced by the historian in this place, as serving to explain the confidence with which Moses answered Pharaoh (Exo 10:29). This is evident from Exo 11:4-8, where Moses is said to have foretold to the king, before leaving his presence, the last plague and all its consequences. ויּאמר therefore, in Exo 11:1, is to be taken in a pluperfect sense: "had said;" and may be grammatically accounted for from the old Semitic style of historical writing referred to in the commentary on Gen 2:18-22, as Gen 2:1 and Gen 2:2 contain the foundation for the announcement in Gen 2:4-8. So far as the facts are concerned, Gen 2:1-3 point back to Exo 3:19-22. One stroke more (נגע) would Jehovah bring upon Pharaoh and Egypt, and then the king would let the Israelites go, or rather drive them out. כּלה כּשׁלּחו, "when he lets you go altogether (כּלה adverbial as in Gen 18:21), he will even drive you away."