Exodus 9:1-16

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Exodus 9:1-16

November 19, 2014

We’re back once again in our study of the Exodus from Egypt. Aaron’s staff turned into a

serpent, the water turned to blood, and frogs, lice, and swarms of biting insects have

plagued the people of the land. Despite all this, Pharaoh refuses to listen to Yahweh’s

command and he keeps Israel in bondage. Here in chapter nine we’ll see three more

plagues as Yahweh proves he’s over every sphere of power and Egypt can do nothing to

stop him:

Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD

God of the Hebrews, Let my people go, that they may serve me. 2For if thou refuse to let

them go, and wilt hold them still, 3Behold, the hand of the LORD is upon thy cattle which

is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and

upon the sheep: there shall be a very grievous murrain.

Don’t forget that “LORD God” is just one word in Hebrew. Yahweh is what it should say, and

this is the name he gave to Moses just recently. The fathers didn’t know this name (6:3), but

he reveals more about himself as he reveals more about the promise of salvation. Pharaoh

didn’t know this name, and he didn’t care what Yahweh commanded, but he is learning that

this Yahweh of the Hebrews is far superior to any god of Egypt.

The promise now is that failure to comply will result in a “very grievous murrain” of all the

livestock of Egypt. Murrain is an infectious disease, and it’s an old word that literally means

“death.” If you do an image search on the internet you’ll most often find pictures of dead 1

1 https://en.wikipedia.org/wiki/Murrain

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cows, but take note that this plague affected horses, donkeys, camels, oxen, and sheep as

well; nearly every type of productive and useful animal in Egypt would be lost to infectious

disease unless Pharaoh relents. Of course, we remember that the Lord is also hardening his

heart, so he will not obey. Yahweh intends to make an example of Egypt and show the

world his mighty power.

4 And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there

shall nothing die of all that is the children’s of Israel.

Here again we see the distinction made between Israel and Egypt. God called Abraham out

of Ur simply because it was his will to do so. Abraham was no different than any other man,

but God chose him, and now he’s chosen Abraham’s descendants for the same reason. This

choice has consequences as we’ve seen because they are exempt from the sufferings of the

plagues. Egypt’s animals are infected and die while Israel’s continue on in good health.

5 And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in

the land. 6 And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. 7 And Pharaoh sent, and, behold,

there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was

hardened, and he did not let the people go.

The Lord ensures that this plague won’t be mistaken for coincidence when he foretells it

the day before it happens. He also foretold the coming of Christ, and he’s made certain

promises regarding the final judgment of the earth, and we take a lot of comfort in this

chapter knowing that he keeps his word. When Pharaoh sees the dead Egyptian cows he

sends someone to see if the Israelite's cattle were immune, and when it's confirmed, his

heart hardens even more; once again he refuses to let the people go, so the plagues will

continue:

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8 And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the

furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. 9 And it

shall become small dust in all the land of Egypt, and shall be a boil breaking forth with

blains upon man, and upon beast, throughout all the land of Egypt. 10 And they took

ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward

heaven; and it became a boil breaking forth with blains upon man, and upon beast. 11 And the magicians could not stand before Moses because of the boils; for the boil was

upon the magicians, and upon all the Egyptians. 12 And the LORD hardened the heart of

Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.

Moses and Aaron stand in front of Pharaoh and throw dust into the air which causes

festering sores on all the people and remaining animals in Egypt. This sixth plague is very

similar to the third in that there is no warning and the plague begins with the dust. In 8:16

we’re told that Aaron struck the dust of the ground with his rod and lice came from it, and

here we find him and Moses throwing it into the air.

It’s poetic to me that the ashes may have come from the same furnaces the Israelites used to make bricks for the Egyptians. Regardless, the point shows that God rules over the

Egyptians and their bodies, and there’s nothing they can do to stop him. They had power

over Israel for a season, but now Moses and Aaron stand right in front of Pharaoh and

inflict his whole nation with sores. He’s not convinced, however, because Yahweh hardened

his heart, and that brings us to the seventh plague:

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be declared throughout all the earth. 18Therefore hath he mercy on whom he will have mercy,

and whom he will he hardeneth (v. 11-18).

Note what’s being said here: two children were picked before birth. One was loved, and the

other was hated “that the purpose of God in election might stand.” There was no amount of

work or running Jacob could do to earn God’s favor, and there was nothing Esau could do to remove God’s hatred. Some people say that’s not really what Paul is saying, but look at the

question: “Is there unrighteousness with God?” He anticipates it, and it is what’s asked from

those today who deny God’s glory in this doctrine. The answer is simple: he will have mercy

and compassion on one and will harden another according to his own desires. Again, some

people say that’s not what’s really being said, but read the next question:

19Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20Nay

but, O man, who art thou that repliest against God? Shall the thing formed say to him that

formed it, Why hast thou made me thus? 21Hath not the potter power over the clay, of the

same lump to make one vessel unto honour, and another unto dishonour? (v. 19-21).

How can God hold anyone guilty if he’s the one making things happen? Paul hears the

question before it’s asked, and he answers it: who is man to talk back to God? He has the

right to do whatever he wants with his own possessions, but there’s a purpose behind it all

that matches the story in the Exodus:

22What if God, willing to shew his wrath, and to make his power known, endured with much

longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the

riches of his glory on the vessels of mercy, which he had afore prepared unto glory, (v. 22-23)

Think carefully over this verse and consider every word. God wants to show his wrath and

make his power known, so he endures the vessels of wrath fitted to destruction. People

argue about the Greek words and try to wriggle out of the verses, but consider it from the

perspective of the Exodus. God planned Israel’s slavery and hardened Pharaoh’s heart just

so he could destroy Egypt and deliver Israel “that he might make known the riches of his

glory on the vessels of mercy, which he had afore prepared unto glory.” The effects of this

purpose on these vessels of mercy under the New Covenant are spelled out in the

remaining verses:

24Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 25 As he saith also

in Osee, I will call them my people, which were not my people; and her beloved, which was not

beloved. 26

And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God (v. 24-26).

The vessels of mercy are “us” from verse 24, but he’s not talking about the Jews! The “us” is

both Jews and Gentiles who are loved and called. There was a time when the Gentiles were

unloved and not his people, but now they are, and it’s all because of his work in choosing.

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27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the

sand of the sea, a remnant shall be saved: 28For he will finish the work, and cut it short in

righteousness: because a short work will the Lord make upon the earth. 29 And as Esaias said

before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made

like unto Gomorrha (v. 27-29).

This touches on the same thing from the other side. Whereas Gentiles were brought in

despite being Gentiles, Jews were removed despite being Jews! In fact, if the Lord hadn’t

chosen a remnant, then there would be absolutely nothing left to save; now look at the next

question:

30What shall we say then? That the Gentiles, which followed not after righteousness, have

attained to righteousness, even the righteousness which is of faith. 31But Israel, which followed

after the law of righteousness, hath not attained to the law of righteousness. 32Wherefore?

Because they sought it not by faith, but as it were by the works of the law. For they stumbled

at that stumblingstone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of

offence: and whosoever believeth on him shall not be ashamed (Rom. 9:30-33).

We see that the Gentiles were saved by the righteousness of faith, and the Jews were not

because of unbelief; look again closely at the reason for their unbelief: “Behold, I lay.” It was

no accident that the Jews rejected Christ and murdered him. God lay a stumblingblock in

front of them so that they would stumble. It wasn't his intention that they should repent,

and he goes out of his way to prevent it: “But though he had done so many miracles before

them, yet they believed not on him: 38That the saying of Esaias the prophet might be fulfilled,

which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord

been revealed? 39Therefore they could not believe, because that Esaias said again, 40He hath

blinded their eyes, and hardened their heart; that they should not see with their eyes, nor

understand with their heart, and be converted, and I should heal them” (Jn. 12:37-40).

This is why we look at Exodus 15:16 and say, first, that this is all caused by God and not a

response from him. The LORD hath made all things for himself: yea, even the wicked for the

day of evil (Prov. 16:4). We also see this verse and say that God is known, and wants to be

known, for his fierce wrath:

In Judah is God known: his name is great in Israel. 2In Salem also is his tabernacle, and his

dwelling place in Zion. 3There brake he the arrows of the bow, the shield, and the sword, and

the battle. Selah. 4Thou art more glorious and excellent than the mountains of prey. 5 The

stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands. 6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead

sleep. 7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art

angry? 8Thou didst cause judgment to be heard from heaven; the earth feared, and was still, 9When God arose to judgment, to save all the meek of the earth. Selah. 10Surely the wrath of

man shall praise thee: the remainder of wrath shalt thou restrain. 11Vow, and pay unto the

LORD your God: let all that be round about him bring presents unto him that ought to be

feared. 12He shall cut off the spirit of princes: he is terrible to the kings of the earth (Ps. 76).

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All of the plagues are for God's name and glory. Yahweh "knoweth how to deliver the godly

out of temptations, and to reserve the unjust unto the day of judgment to be punished" (2

Pt. 2:9). Someone may hear this and get upset; they may wonder what is the point of even

trying if God has it all worked out and the end is fixed. In answer I would ask what

difference it made to Israel to go into bandage and then be delivered. Does it not prove God faithful and able? Did they not gain personal experience of an otherwise unknowable God?

The Exodus foreshadows our present hope in Christ. He has revealed the Father, performed

wonders against our captor, and set us free for the glory of his name.

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Exodus 9:1-16