EXPOSITION
We have here a parenthetic statement of something that had previously happened. Before Moses was summoned to appear in the presence of Pharaoh as related in Exodus 10:24, it had been expressly revealed to him by God,
1. That one more plague, and one only, was impending;
2. That this infliction would be effectual, and be followed by the departure of the Israelites; and,
3. That instead of reluctantly allowing them to withdraw from his kingdom, the monarch would be eager for their departure and would actually hasten it. He had also been told that the time was now come when the promise made to him in Mount Horeb, that his people should "spoil the Egyptians" (Exodus 3:22), would receive its accomplishment. The Israelites, before departing, were to ask their Egyptian neighbours for any articles of gold and silver that they possessed, and would receive them (Exodus 10:2). The reasons for this extraordinary generosity on the part of the Egyptians are then mentioned, in prolongation of the parenthesis.
1. God "gave the people favour in the sight of the Egyptians"; and
2. The circumstances of the time had exalted Moses, and made him be looked upon as "very great" (Exodus 10:3), so that there was a general inclination to carry out his wishes.
And the Lord spake unto Moses. Rather, "Now the Lord had said unto Moses." The Hebrew has no form for the pluperfect tease, and is consequently obliged to make up for the grammatical deficiency by using the simple preterite in a pluperfect sense. We cannot definitely fix the time when Moses had received this revelation; but the expression, one plague more, shows that it was after the commencement of the "plague of darkness." When he shall let you go, he shall surely thrust you out altogether. The Hebrew win not bear this rendering. It runs distinctly thus—"When he shall let you go altogether, he will assuredly thrust you out hence." As Canon Cook notes, "the meaning is—when at last he lets you depart, with children, flocks, herds, and all your possessions, he will compel you to depart in haste". It has been well noticed by the same writer that both this announcement, and the previous relentings of Pharaoh, would have caused Moses to have preparations made, and to hold the Israelites in readiness for a start upon their journey almost at any moment. No doubt a most careful and elaborate organization of the people must have been necessary; but there had been abundant time for such arrangements during the twelvemonth that had elapsed since the return of Moses from Midian.
Every man … every woman. In Exodus 3:22 only women had been mentioned. Now the terms of the direction were enlarged. It is worthy of notice that gold and silver ornaments—ear-rings, collars, armlets, bracelets, and anklets, were worn almost as much by the Egyptian men of the Rameside period as by the women. Borrow. On this faulty translation, see the comment on Exodus 3:22. Jewels. Literally, "articles." The word is one of a very wide meaning, and might include drinking-cups and other vessels; but from the statement in Exodus 3:22, that they were to "put them on their sons and on their daughters" it is clear that personal ornaments are especially meant.
And the Lord gave the people favour—i.e. When the time came. See below, Exodus 12:36. Moreover the man Moses, etc. It has been supposed that this is an interpolation, and argued that Moses, being so "meek" as he was (Numbers 12:3), would not have spoken of himself in the terms here used. But very great here only means "very influential;" and the fact is stated, not to glorify Moses, but to account for the ornaments being so generally given. Moreover, it is highly improbable that any other writer than himself would have so baldly and bluntly designated Moses as the man Moses. (Compare Deuteronomy 33:1; Deuteronomy 34:5; Joshua 1:1, Joshua 1:13, Joshua 1:15; Joshua 14:6, Joshua 14:7; Joshua 22:2, Joshua 22:4; etc.) The "greatness" which Moses had now attained was due to the powers which he had shown. First of all, he had confounded the magicians (Exodus 8:18, Exodus 8:19); then he had so far impressed the courtiers that a number of them took advantage of one of his warnings and thereby saved their cattle and slaves (Exodus 9:20). Finally, he had forced the entire Court to acknowledge that it lay in his power to destroy or save Egypt (Exodus 10:7). He had after that parleyed with the king very much as an equal (Exodus 10:8-2; Exodus 16:1-2 -18). It is no wonder that the Egyptians, who regarded their king as a "great god," were deeply impressed.
HOMILETICS
Crises bring out men's characters, and cause them to be properly appreciated.
It is evident that, as the crisis approached, Pharaoh sank in the estimation of his subjects, while Moses rose. Pharaoh showed himself changeable, faithless, careless of his subjects' good, rude, violent. He was about to show himself ready to rush from one extreme into the other (Exodus 11:1), and to "thrust out" the people whom he had so long detained. The conduct of Moses had been consistent, dignified, patriotic, bold, and courageous. He had come to be regarded by the Egyptians as "very great," and the conduct of the Israelite people had also obtained approval. Their patience, fortitude, submission to their leaders, and quiet endurance of suffering, had won upon the Egyptians, and caused them to be regarded with favour. So it is generally in crises.
I. CRISES BRING OUT THE CHARACTERS OF THE BAD, INTENSIFYING THEIR DEFECTS, Under the pressure of circumstances obstinacy becomes infatuation, indifference to human suffering develops into active cruelty, self-conceit into overbearing presumption, ill-temper into violence. At the near approach of danger the rash grow reckless, the timid cowardly, the hesitating wholly unstable, the selfish utterly egoist. In quiet times defects escape notice, which become palpable when a man is in difficulties. Many a king has reigned with credit till a crisis came, and then lost all his reputation, because his character could not bear the strain put upon it. Such times are like bursts of hot weather, under which "ill weeds grow apace."
II. THE CHARACTERS OF THE BETTER SORT OF MEN ARE ELEVATED AND IMPROVED UNDER CRISES. All the higher powers of the mind, all the nobler elements of the moral character, are brought into play by crises, and through their exercise strengthened and developed. Promptitude, resolution, boldness, trust in God, come with the call for them; and the discipline of a year under such circumstances does the work of twenty. The Moses of Exodus 10:1-2; Exodus 11:1-2. is a very different man from the Moses of Exodus 3:1-2. He is firm, resolute, self-reliant, may we not add, eloquent? No wonder that he was "very great" in the eyes both of the great officers of Pharaoh's court and of the people. He had withstood and baffled the magicians; he had withstood Pharaoh; he had never blenched nor wavered; he had never lost his temper. With a calm, equable, unfailing persistence, he had gone on preferring the same demand, threatening punishments if it were not granted, inflicting them, removing them on the slightest show of repentance and relenting. He had thus won the respect both of the Court and of the common people, as much as Pharaoh had lost it, and was now generally looked up to and regarded with feelings of admiration and approval. So the true character of the Christian minister is often brought out, tested, and recognised in times of severe trial and calamity, in a siege, a famine, a pestilence, a strike; and a respect is won, which twenty years of ordinary quiet work would not have elicited. Let ministers see to it, that they make the most of such occasions, not for their own honour, but for God's.
HOMILIES BY J. ORR
The beginning of the end.
I. THE STROKE STILL IN RESERVE (Exodus 11:1). God would bring on Pharaoh "one plague more." This would be effectual. It would lead him to let the people go from Egypt. So eager would he be for their departure, that he would even thrust them out in haste. The nature of this final stroke is described in Exodus 11:4-2. It would be the death in one night of the first-born of man and beast throughout all the land of Egypt. This stroke might have been delivered earlier, but,
1. It might not at an earlier stage have had the same effect.
2. There was mercy to Pharaoh in giving him the opportunity of yielding under less severe inflictions before visiting him with this last and decisive one.
3. The previous plagues gave Pharaoh, moreover, an opportunity of doing freely what he now was driven to do under irresistible compulsion.
4. The final stroke was delayed that by the succession of plagues which were brought on Egypt, the deliverance might be rendered more imposing, and made more memorable. The object was not simply to get Israel out of Egypt in the easiest way possible, but to bring them forth in the way most glorifying to God's justice, holiness, and power. This has been already shown (Exodus 6:1-2.; Exodus 7:3, Exodus 7:5; Exodus 9:15, Exodus 9:16; Exodus 10:1, Exodus 10:2).
II. THE COMMAND TO ASK FROM THE EGYPTIANS (Exodus 11:2, Exodus 11:3).
1. The request. The Israelites were to borrow, or ask, from the Egyptians "jewels of silver, and jewels of gold;" "raiment" also, and whatever else they required (Exodus 3:22; Exodus 12:35, Exodus 12:36).
(1) The people were entitled to these gifts in repayment for past unrequited services; as compensation for losses and sufferings during the century of slavery. The principle of "compensation" is a prominent one in modern legislation. Governments have been mindful, in decreeing slave-emancipation, of compensation to the owners; God bethought himself of compensation to the slaves. Which is the more reasonable?
(2) God authorised the people to demand these gifts. A demand, coming under the circumstances from Jehovah, was equivalent to a command. And after what had happened, it was impossible for any reasonable mind to doubt that the demand had come from God. This was sanction sufficient. The Lord gives, and the Lord is entitled to take away (Job 1:21). "The Lord hath need of it" is sufficient reason for giving up anything (Luke 19:34).
2. The response. The plague would be influential in leading the Egyptians to give of their wealth to the Israelites (cf. Exodus 12:36). God would so incline their hearts. This willingness to part with their valuables arose not so much
(1) From gratitude for past benefits, as
(2) From a desire to stand well with a people who were so eminently favoured of God, and
(3) From fear of God, and a desire to get rid of this people, who had proved so terrible a snare to them, as quickly and as peaceably as possible.
Suggestions of the passage:
(1) The hearts of men are in God's hands (Proverbs 21:1). He rules in hearts as well as in the midst of worlds. Without interfering with freedom, or employing other than natural motives, he can secretly incline the heart in the direction he desires.
(2) The time will come when the world will be glad to stand well with the Church.
(3) There is much in the world that the Church may legitimately covet to possess. The "world" is a much abused term. "As the Church in its collective capacity is the region of holiness, so the world is that of sin. But it must be carefully observed, that the view is taken of it in its totality, not of each of the parts. As a whole, moral corruption was (in New Testament times) so interwoven with its entire civilisation that it imparted to it the general aspect of evil. As the teaching of the New Testament by no means asserts that all the various elements which meet in the kingdom of God are good, so it is equally far from intending to affirm that every portion of human civilisation, as it then existed, was the contrary. Many things were only rendered evil by their connection with the prevailing moral corruption." (Rev. C. A. Row.)
4. The Church will ultimately be enriched with the spoils of the world (Revelation 21:24-66).
5. Whatever service God requires of his people, he will see that they are suitably equipped for it, and that their needs are, in his providence, abundantly supplied (Philippians 4:18).
6. The people of God will not ultimately suffer loss from adherence to him.
7. God can make even the enemy a means of benefit to his cause.
III. THE GREATNESS OF MOSES. "Moreover, the man Moses was very great," etc. (Exodus 11:3). The promise was thus fulfilled. "See, I have made thee a god to Pharaoh ' (Exodus 7:1). This greatness of Moses was,
1. Got without his seeking for it. Like Jesus, he came not doing his own will, but the will of him that sent him (John 5:38).
2. Got without his expecting it. Moses looked for anything but honour in the service to which he had been called. Remember his deep despondency at the entrance on his task, and for long after (Exodus 3:11; Exodus 4:10-2; Exodus 5:22, Exodus 5:23; Exodus 6:12, Exodus 6:30).
3. Got in doing God's work.
4. Got by God's power resting on him (cf. Deuteronomy 34:10-5). The service of God is the path of true greatness, and leads to undying honour (Romans 2:7, Romans 2:10).—J.O.
HOMILIES BY J. URQUHART
How God justifies the trust of all who hope in his mercy.
I. THE CERTAINTY OF THE DELIVERANCE OF GOD'S PEOPLE.
1. The preceding plagues had terrified for a moment; this will crush resistance. The stroke long delayed was now at length to fall. The last awful pause had come, during which Egypt waited in dread, and Israel in hope mingled with awe.
2. The like moment will come in God's contest with sin. There will be a last awful pause, and then the trump of God shall sound.
3. The last hour of this earthly life of ours will also come, and the soul be freed from the grasp of sorrow, and pass up through the pearly gates into the father's home.
II. ITS COMPLETENESS. "He shall surely thrust you out hence altogether." Every bond will be broken.
1. The churches of God shall no more feel the world's afflicting hand.
2. Sin shall have no more dominion over God's redeemed. God's deliverance comes slowly, but when it does come it is full and lasting.
III. IT WILL BE ATTENDED WITH GREAT ENRICHMENT. It will not be an escape with mere life. To their own shall be added the wealth of their foes.
1. The riches of the nations will yet be the possession of the people of God.
2. This will be only the type of the true riches with which the redeemed shall be endowed.
IV. AND WITH GREAT HONOUR. The despised bondsmen were girt with reverence and awe, such as had never encircled the throne of the Pharaohs. The true kings of the earth for whose manifestation the world waits are the sons of God. They will be, too, the princes of heaven, co-heirs with Christ, sharers of the throne of the Son of God.—U.