Exodus 9:13

And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

THE SEVENTH PLAGUE.

(13-19) The plagues fall into triads, or groups of three. This is the first plague of the third group, and presents to us several new features. (1) It is ushered in with an unusually long and exceeding awful message (Exodus 9:13-19), in which Pharaoh is warned that God is now about to “send all His plagues upon his heart,” and that he has been raised up simply that God may show forth His power in his person. (2) It is the first plague that attacks human life; and this it does upon a large scale: all those exposed to it perish (Exodus 9:19). (3) It is more destructive than any previous plague to property. It not only slays cattle, like the murrain. but destroys plants and trees (Exodus 9:25), and ruins half the harvest (Exodus 9:31). (4) It is accompanied with terrible demonstrations—“mighty thunderings,” huge hailstones, rain, and fire that “runs along upon the ground” (Exodus 9:23). (5) It is made to test the degree of faith to which the Egyptians have attained, by means of a revelation of the way whereby it may be escaped (Exodus 9:20). Though the plagues do not form a regularly ascending series, each transcending the last, yet there is a certain progression observable. The earlier ones cause annoyance rather than injury; those which follow cause loss of property; then God’s hand is laid on men’s persons, so as to hurt, but not to kill; lastly, life itself is attacked. The seventh plague was peculiarly astonishing and alarming to the Egyptians, because hail and thunder, even rain, were rare phenomena in their country; and a thunderstorm accompanied by such features as characterised this one was absolutely unknown. The hailstones must have been of an enormous size and weight to kill men and cattle. The “fire infolding itself amid the hail” must indicate a very unusual form of the electric fluid. It is not surprising that the visitation brought down the pride of Pharaoh more than any preceding one, and made him for the time consent unconditionally to the people’s departure (Exodus 9:28).

(13) Early in the morning.—Comp, Exodus 7:15; Exodus 8:20.

Matthew Henry's Concise Commentary

9:13-21 Moses is here ordered to deliver a dreadful message to Pharaoh. Providence ordered it, that Moses should have a man of such a fierce and stubborn spirit as this Pharaoh to deal with; and every thing made it a most signal instance of the power of God has to humble and bring down the proudest of his enemies. When God's justice threatens ruin, his mercy at the same time shows a way of escape from it. God not only distinguished between Egyptians and Israelites, but between some Egyptians and others. If Pharaoh will not yield, and so prevent the judgment itself, yet those that will take warning, may take shelter. Some believed the things which were spoken, and they feared, and housed their servants and cattle, and it was their wisdom. Even among the servants of Pharaoh, some trembled at God's word; and shall not the sons of Israel dread it? But others believed not, and left their cattle in the field. Obstinate unbelief is deaf to the fairest warnings, and the wisest counsels, which leaves the blood of those that perish upon their own heads.

Barnes' Notes on the Bible

With the plague of hail begins the last series of plagues, which differ from the former both in their severity and their effects. Each produced a temporary, but real, change in Pharaoh's feelings.

Jamieson-Fausset-Brown Bible Commentary

10. Moses took ashes from the furnace—Hebrew, "brick-kiln." The magicians, being sufferers in their own persons, could do nothing, though they had been called; and as the brick-kiln was one of the principal instruments of oppression to the Israelites [De 4:20; 1Ki 8:51; Jer 11:4], it was now converted into a means of chastisement to the Egyptians, who were made to read their sin in their punishment.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

And the Lord said unto Moses, rise up early in the morning, and stand before Pharaoh,.... Who it seems used to rise early in the morning, and so was a fit time to meet with him, and converse with him; it might be one of the mornings in which he used to go to the water early, though not mentioned, unless that was every morning:

and say unto him, thus saith the Lord God of the Hebrews, let my people go, that they may serve me; thus had he line upon line, and precept upon precept, so that he was the more inexcusable, see Exodus 9:1.

Geneva Study Bible

And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. Rise up early, &c.] cf. Exodus 8:20.

13–35. The seventh plague. The hail. From J, with short passages, probably, from E.

13, 17–18. The announcement of the plague: cf. Exodus 8:1-3; Exodus 8:20-23, Exodus 9:1-4.

Pulpit Commentary

Verses 13-26. - THE SEVENTH PLAGUE. The sixth plague had had no effect at all upon the hard heart of the Pharaoh, who cared nothing for the physical sufferings of his subjects, and apparently was not himself afflicted by the malady. Moses was therefore ordered to appear before him once more, and warn him of further and yet more terrible visitations which were impending. The long message (vers. 13-19) is without any previous parallel, and contains matter calculated to make an impression even upon the most callous of mortals. First there is an announcement that God is about to send "all his plagues" upon king and people (ver. 14); then a solemn warning that a pestilence might have been sent which would have swept both king and people from the face of the earth (ver. 15); and finally (ver. 18) an announcement of the actual judgment immediately impending, which is to be a hailstorm of a severity never previously known in Egypt, and but rarely experienced elsewhere. Pharaoh is moreover told that the whole object of his having been allowed by God to continue in existence is the glory about to accrue to his name from the exhibition of his power in the deliverance of his people (ver. 16). A peculiar feature of the plague is the warning (ver. 19) whereby those who believed the words of Moses, were enabled to escape a great part of the ill effects of the storm. It is a remarkable indication of the impression made by the previous plagues, that the warning was taken by a considerable number of the Egyptians, who by this means saved their cattle and their slaves (ver. 20). The injury caused by the plague was very great. The flax and barley crops, which were the most advanced suffered complete destruction. Men and beasts were wounded by the hail-stones, which might have been - as hail-stones sometimes are - jagged pieces of ice; and some were even killed, either by the hail (see Joshua 10:11), or by the lightning which accompanied it. Even trees were damaged by the force of the storm, which destroyed the foliage and broke the branches. Verse 13. - Rise up early. Compare Exodus 7:15, and Exodus 8:20. The practice of the Egyptian kings to rise early and proceed at once to the dispatch of business is noted by Herodotus (2:173). It is a common practice of oriental monarchs. And say unto him. The same message is constantly repeated in the same words as a token of God's unchangingness. See Exodus 8:1-20; Exodus 9:1; Exodus 10:3; etc. Exodus 9:13

Keil and Delitzsch Biblical Commentary on the Old Testament

As the plagues had thus far entirely failed to bend the unyielding heart of Pharaoh under the will of the Almighty God, the terrors of that judgment, which would infallibly come upon him, were set before him in three more plagues, which were far more terrible than any that had preceded them. That these were to be preparatory to the last decisive blow, is proved by the great solemnity with which they were announced to the hardened king (Exodus 9:13-16). This time Jehovah was about to "send all His strokes at the heart of Pharaoh, and against his servants and his people" (Exodus 9:14). אל־לבּך does not signify "against thy person," for לב is not used for נפשׁ, and even the latter is not a periphrasis for "person;" but the strokes were to go to the king's heart, "It announces that they will be plagues that will not only strike the head and arms, but penetrate the very heart, and inflict a mortal wound" (Calvin). From the plural "strokes," it is evident that this threat referred not only to the seventh plague, viz., the hail, but to all the other plagues, through which Jehovah was about to make known to the king that "there was none like Him in all the earth,;" i.e., that not one of the gods whom the heathen worshipped was like Him, the only true God. For, in order to show this, Jehovah had not smitten Pharaoh and his people at once with pestilence and cut them off from the earth, but had set him up to make him see, i.e., discern or feel His power, and to glorify His name in all the earth (Exodus 9:15, Exodus 9:16). In Exodus 9:15 וגו שׁלחתּי (I have stretched out, etc.) is to be taken as the conditional clause: "If I had now stretched out My hand and smitten thee...thou wouldest have been cut off." העמדתּיך forms the antithesis to תּכּהד, and means to cause to stand or continue, as in 1 Kings 15:4; 2 Chronicles 9:8 (διετηρήθης lxx). Causing to stand presupposes setting up. In this first sense the Apostle Paul has rendered it ἐξήγειρα in Romans 9:17, in accordance with the purport of his argument, because "God thereby appeared still more decidedly as absolutely determining all that was done by Pharaoh" (Philippi on Romans 9:17). The reason why God had not destroyed Pharaoh at once was twofold: (1) that Pharaoh himself might experience (הראת to cause to see, i.e., to experience) the might of Jehovah, by which he was compelled more than once to give glory to Jehovah (Exodus 9:27; Exodus 10:16-17; Exodus 12:31); and (2) that the name of Jehovah might be declared throughout all the earth. As both the rebellion of the natural man against the word and will of God, and the hostility of the world-power to the Lord and His people, were concentrated in Pharaoh, so there were manifested in the judgments suspended over him the patience and grace of the living God, quite as much as His holiness, justice, and omnipotence, as a warning to impenitent sinners, and a support to the faith of the godly, in a manner that should by typical for all times and circumstances of the kingdom of God in conflict with the ungodly world. The report of this glorious manifestation of Jehovah spread at once among all the surrounding nations (cf. Exodus 15:14.), and travelled not only to the Arabians, but to the Greeks and Romans also, and eventually with the Gospel of Christ to all the nations of the earth (vid., Tholuck on Romans 9:17).