Exegetical and Hermeneutical Commentary of Exodus 10:3
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
3 6. The announcement of the plague to Pharaoh.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 10:3-6
To-morrow will I bring the locusts.
Humiliation before God
How long wilt thou refuse to humble thyself before Me?
I. I shall show our need of humiliation before God.
1. Let us inquire how we have acted toward God. As our Creator, our Governor, our Benefactor.
2. Let us inquire how we have acted toward our Lord Jesus Christ. Was made flesh. Died for us.
3. Let us inquire how we have acted toward the Holy Spirit. Rebelled, vexed, grieved, quenched.
II. I shall show wherein true humiliation consists.
1. In confession of our sin before God. Fully and unreservedly. With deep and ingenuous sorrow.
2. In believing application to God through Christ for pardon of our sin.
3. In renouncing our sins and commencing a course of obedience to God.
III. I shall show the evils of delaying true humiliation before God.
1. The guilt (Rom 2:4-5).
2. The folly. Stronger than He?
3. The danger. Pharaoh. Manasseh.
(1) Repentance is never too late.
(2) Repentance is never too soon. (G. Brooks.)
The delay of soul humility
I. In what does soul-humility consist?
1. It does not consist in mournful verbal utterances, k humble word may conceal a proud spirit.
2. Nor in outward manifestations of repentance.
3. It is rather evinced in calm resignation to the will of God as revealed in His Word, and as made known in the conscience by the Holy Spirit.
II. How is soul-humility to be obtained?
1. By having a clear conception of the will of God and of the beauty of truth.
2. By allowing the varied discipline of life its due effect upon the soul. Pain ought to humble a man, reminding him of his mortality.
3. By submitting to the gentle influences of the Holy Spirit.
III. Why is soul-humility so long delayed?
1. Because men will not give up their sins. Humility is the outcome of purity.
2. Because men will not yield to the claims of God.
3. Because men are rendered proud by exalted social position.
4. Men can give no reason for the delay of soul-humility.
Humility is the richest and best ornament of the soul, and no good excuse can be assigned for neglecting to wear it. This ornament is but seldom seen in this vaunting age. It is welcome to the eye of heaven.
Lessons:
1. Soul-humility should be manifested by man.
2. Gods ministers should enforce it.
3. Gods people should cultivate it.
4. Its absence cannot be excused. (J. S. Exell, M. A.)
The plague of locusts threatened
I. It was threatened in case that Pharaoh would not give the Israelites the freedom demanded by God (verse 4). The good have in God a stern Defender.
II. That some men are much more sensitive to the threatenings of God than others (verse 7).
III. That Divine threatenings must make ministers faithful in the discharge of their duty (verse 9). Denounce all attempts at moral compromise. (J. S. Exell, M. A.)
To-morrow
1. A judgment.
2. A mystery.
3. A crisis.
4. An anxiety.
5. A hope. (J. S. Exell, M. A.)
If thou refuse
1. Then man can refuse to obey God.
2. Then man can dare the judgments of God.
3. Then man takes a great responsibility upon himself. (J. S. Exell, M. A.)
The locusts
1. Very grievous.
2. Darkening the light.
3. Devouring the fruit.
4. Entering the houses. (J. S. Exell, M. A.)
Good men should leave sinners u, hen they have declared the message of God
1. As a reproof.
2. As a contempt.
3. As a prophecy.
4. As a relief. (J. S. Exell, M. A.)
Locust-scaring gods
The Egyptians, in common with other nations whose ideas of religion were derived originally from Egypt, had particular deities to whom they appealed for help in times of particular necessity. There is reason to believe that they had gods to whom they looked for protection against locusts as well as against flies and vermin. Strabo, speaking of certain gods whose titles were derived from insignificant objects, says: The inhabitants of Mount ta worshipped Hercules under the title of Hercules Cornopion, because he had delivered them from locusts. So the Erythraeans, who live near Melius, worship Hercules Ipoctonus, because he destroyed the ipes, or worms, which are destructive to vines: for this pest is found everywhere except in the country of the Erythraeans. The Rhodians have in their island a temple of Apollo Erythibius, so called from erysibe (mildew), which they call erythibe. Among the AEolians in Asia one of their months is called Pornopion, for this name the Boeotians give to parnopes (locusts), and sacrifices are performed to Apollo Pornopion. The locust was esteemed sacred in Greece, and the Athenians wore golden cicadae, or grasshoppers, in their hair, to denote the antiquity of their race, as , of the land itself, or aborigines. Early historians tell us that the Greeks came originally from Egypt; Cecrops, the first king of Attica, was from Sais; Cadmus, from Thebes; and Danaus and Lynceus, with their colonies, from Chemnis. The locust-scarers of Greece and Asia were, therefore, in all probability, gods of the Egyptians in time of Pharaoh, and were put to shame, with the rest of their deities, by this unprecedented and miraculous visitation. Thus the winds from the four corners of heaven obey the command of Jehovah. As far as man is concerned, nothing is more uncertain, nothing more absolutely beyond control: the wind bloweth were it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth (Joh 3:8). But God directeth it under the whole heaven; He calleth it, Awake, O north wind, and come thou south (Son 4:16); He gathereth the wind in His fists (Pro 30:4); He bringeth it out of His treasuries (Psa 135:7). At Gods command the east wind brought the locusts, in twenty-four hours, from the uttermost parts of the east, collecting them, it may be, from the far-off deserts of Arabia and Persia; and at Gods command the west wind carried them away again, as far as the Red Sea. There they all fell down and perished. I am tossed up and down as the locust (Psa 109:23), says David. These creatures were tossed up and down by the wind wherever God would send them. He had used them as His scourge, an instrument of punishment, in which He could have no pleasure; and when their ungrateful task was done, He drowned them in the sea. To those same depths the infatuated king who refused to be warned by the chastisement was presently to follow them, and with his miserable people, in their turn, to perish. (T. S. Millington.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. How long wilt thou refuse to humble thyself] Had it been impossible for Pharaoh, in all the preceding plagues, to have humbled himself and repented can we suppose that God could have addressed him in such language as the preceding? We may rest assured that there was always a time in which he might have relented, and that it was because he hardened his heart at such times that God is said to harden him, i.e., to give him up to his own stubborn and obstinate heart; in consequence of which he refused to let the people go, so that God had a fresh opportunity to work another miracle, for the very gracious purposes mentioned in Ex 10:2. Had Pharaoh relented before, the same gracious ends would have been accomplished by other means.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And Moses and Aaron came in unto Pharaoh,…. As the Lord commanded them, for what is before said to Moses was designed for Aaron also, his prophet and spokesman:
and said unto him, thus saith the Lord God of the Hebrews; as the ambassadors of the God of Israel, and in his name said:
how long wilt thou refuse to humble thyself before me? to acknowledge his offence, lie low before God, and be subject to his will; he had humbled himself for a moment, but then this did not continue; what God expected of him, and complains of the want of, was such a continued humiliation before him, and such a subjection to him, as would issue in complying with what he had so often demanded of him, and is as follows:
let my people go, that they may serve me; see Ex 9:1.
Fuente: John Gill’s Exposition of the Entire Bible
As Pharaoh had acknowledged, when the previous plague was sent, that Jehovah was righteous (Exo 9:27), his crime was placed still more strongly before him: “ How long wilt thou refuse to humble thyself before Me? ” ( for , as in Exo 34:24).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 3-6:
Once more Moses and Aaron appeared before Pharaoh with a message from Jehovah: a demand that Pharaoh humble himself before God. The proud king had acknowledged his sin (Ex 9:27), but this was not an act of true humility. God did not ask for words, but for deeds. Only permission to leave Egypt would constitute the act of humility which Jehovah required.
The alternative to humility: a plague of locusts, more devastating than any in Egypt’s history.
Having delivered this warning, Moses abruptly left the palace.
Fuente: Garner-Howes Baptist Commentary
3. And Moses and Aaron came in. Moses now relates how, at God’s command, he tried whether Pharaoh’s heart, after so many experiments, would be bent to obedience out of fear of the new punishment which impended. But by this proof his impiety was better known, since, although he saw his kingdom deprived of a part of its corn, he fears not what is denounced by Moses respecting the other part. Therefore he reproves him still more severely, inquiring, “How long” wilt thou proudly resist the command of God? For since plagues vanquish even the worst natures, it was marvelous that the king, having been smitten eight times, and in so awful a manner, was still unwilling to yield, as if he were in safety, and unaffected by any injury. But we may learn from this passage, that we are chastised with this object by the rods of God, that we may return from the indulgence of our lusts to submission to Him. This Moses calls (and Peter after him, 1Pe 5:6) to “humble” ourselves before God, or “beneath His mighty hand,” when, having experienced His formidable power, we reverently submit ourselves to His dominion. Whence it follows, that they, who are neither tamed nor bent by the fear of punishment., struggle against God as with an iron (116) brow. Let fear, then, teach us to repent; and that we may not provoke His vengeance by proud contempt, let us learn that nothing is more terrible than to fall into His hands. Moses also hints that Pharaoh’s contention was not with the Israelites only, but with God who undertook their cause. And let us not doubt, therefore, that all tyrants, who unjustly persecute the Church, contend with God Himself, to whose powers they will find themselves far inferior.
(116) D’airain; brazen. — Fr.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 10:3
THE DELAY OF SOUL-HUMILITY
I. In what does soul-humility consist?
1. Soul-humility does not consist in mournful verbal utterances. Pharaoh had given utterance to sad and mournful words. He had spoken in doleful language of his afflictions and of his sin. But he was at the same time far from being humble in soul. His pride was not subdued. Nor was he willing to yield to the demands of heaven. And so we cannot judge the temper of the soul from the utterance of the lips. A humble word may conceal a proud spirit. And it often happens that those who talk the most about humility have the least of it.
2. Soul-humility does not consist in the outward manifestations of repentance. Pharaoh had, to all outward appearance, been a true penitent. But humility of soul does not consist in loud confessions of evil, or in sending for the minister of God in the hour of peril. It is rather evinced in calm resignation to the will of God as revealed in His Word, and as made known in the conscience by the Holy Spirit. True humility of soul is unpretentious. It is modest. It seldom speaks of self. It does not parade its religion. It yields implicitly to the will of heaven.
II. How is soul-humility to be obtained?
1. By having a clear conception of the will of God and of the beauty of truth. Those who see clearly the will of God in reference to their life and being will have a real incentive to humility. They will view the power of God as contrasted with their own weakness; the wisdom of God as contrasted with their own ignorance; and the littleness of their life will indeed beget a proper spirit of humility. And let men get but a clear vision of the unveiled Truth, and they must be humble. A proud soul cannot have beheld the inner glory of truth, or it would pay immediate homage.
2. By allowing the varied discipline of life its due effect upon the soul. If Pharaoh had allowed the sad discipline to which he had been subjected its proper influence upon him, he would indeed have been humble before God. The plagues were sent to humble the proud Monarch. But in vain. And so, the discipline of life is intended and calculated to humble the soul; and if men would reverently submit to it, and co-operate with its holy purpose, they would attain this glorious issue. Pain ought to humble a man. It should remind him of his mortality, and of his return to the dust.
3. By submitting to the gentle influences of the Holy Spirit. A man who has the Divine Spirit within him, will be humble in all his dispositions and activities. Spiritual influences produce humility; they permeate the discipline of life, and render it effective and remedial; they lead the soul to the cross, where humility is the condition of all good. Are we clothed with humility?
III. Why is soul-humility so long delayed?
1. Because men will not give up their sins. Sin as a dominant influence cannot co-exist with true humility. If sin is in the soul humility will be absent. Pharaoh was covetous; he did not wish to give up his profitable slaves. He was self-willed, and did not like to be defeated in any of his national plans. Unless sin is given up, humility will never be put on. Humility is the outcome of purity.
2. Because men will not yield to the claims of God. God has claims upon men. They are unheeded. They are rejected. They are rejected in a spirit of defiance and self-sufficiency. They are the most humble who accept the claims of God and obey them. They give proof of their humility.
3. Because men are rendered proud by exalted social position. Kings are in danger of pride from the fact of their elevated position, and from the servile flattery to which they are exposed. Hence social position may delay the advent of humility to the soul.
4. Men can give no satisfactory reason for the delay of soul-humility. Humility is the richest and best ornament of the soul, and no good excuse can be assigned for neglecting to wear it. This ornament is but seldom seen in this vaunting age. It is welcome to the eye of heaven.
LESSONS:
1. Soul-humility should be manifested by man.
2. Gods ministers should enforce it.
3. Gods people should cultivate it.
4. Its absence cannot be excused.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 10:3. Gods true servants make no delay in keeping His commandments.
Gods servants use His name in their message, which the wicked make a reproach.
God by His ministers expostulates bitterly with sinners for their delay of humbling themselves under judgments.
God will never cease demanding His Church from the wicked world, till it be freed.
How long wilt thou refuse to humble thyself?
1. Till I plague thee more?
2. Till thou are destroyed?
3. Till thou hast no opportunity to do so?
4. Have you not delayed long enough?
5. Can you gain any advantage by delay?
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Exo 10:3. How long wilt thou refuse to humble thyself This expression plainly proves, that God’s intention was not to harden Pharaoh by these singular judgments. His gracious purpose was to have humbled him; i.e. to have brought him to a just sense of himself, and to a lowly acknowledgment of the sovereignty of Jehovah.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 73
ON DELAYING OUR REPENTANCE
Exo 10:3. Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me?
IT cannot be denied that Pharaoh was a remarkable character, raised up by God himself to be a monument of Gods power throughout all generations [Note: Exo 9:16.]. Yet we mistake if we think that the dispositions which he exercised were peculiar to him: the occasions that called them forth into exercise, were peculiar; but the dispositions themselves were the common fruits of our corrupt nature, visible in all the human race. The command given to Pharaoh to permit all the Hebrews to go into the wilderness to offer sacrifice to their God, he chose not to comply with: and all the judgments inflicted on him, and the mercies vouchsafed to him, were ineffectual for the subduing of his rebellious spirit, and for the reducing of him to a willing obedience. And every one who reads the history of these events stands amazed at the pride and obduracy of his heart. But if we would look inward, and see how we have withstood the commands of God, and how little effect either his judgments or his mercies have produced on us, we should find little occasion to exult over Pharaoh: we should see, that, however circumstances then elicited and rendered more conspicuous the evils of his heart, the very same corruptions, which he manifested, are in us also, and that every individual amongst us has the same need as he of the expostulation in the text; How long wilt thou refuse to humble thyself before me? And it is remarkable that this very account of Pharaoh was ordered to be transmitted to the latest posterity, in order that the children of all succeeding generations might see in it what his enemies are to expect at His hands, and what his friends [Note:, 2.].
That we may render this subject the more generally useful, we will,
I.
Shew wherein true humiliation consists
A full and abstract investigation of this point would lead us too far: we shall therefore confine ourselves to such particulars as the context more immediately suggests. True humiliation then consists in,
1.
A deep and ingenuous sorrow for sin, as contrasted with forced acknowledgments
[If confessions extorted by sufferings or by fear were sufficient evidences of humility, Pharaoh would never have received the reproof in our text: for on the plague of hail being inflicted, he sent for Moses and said, I have sinned this time. The Lord is righteous; and I and my people are wicked [Note: Exo 9:27.]. But notwithstanding this, in Gods estimation he still, as the text expresses it, refused to humble himself before God. Yet is this the only humiliation which many amongst ourselves have ever experienced. In a time of sickness perhaps, or under any great and accumulated afflictions, we have been constrained to confess our desert of Gods judgments. We have seen, that He has been contending with us; and that yet heavier judgments awaited us, if we did not humble ourselves before him. We have trembled perhaps at the prospect of approaching dissolution, and at the thought of appearing in an unprepared state at the tribunal of our Judge. Hence have arisen some forced acknowledgments of our sinfulness, whilst yet we neither hated our sins, nor lothed ourselves on account of them: and hence, on our restoration to health, we have returned, like fused metal from the furnace, to our wonted hardness and obduracy.
True humiliation is widely different from this. It implies a deep and ingenuous sorrow for sin, not only on account of the judgments it will bring upon us, but on account of its own intrinsic hatefulness and deformity. It leads us to smite on our breasts with conscious shame; and fills us with self-lothing and self-abhorrence: and this it does not only before we have obtained mercy, but afterwards; yea, and so much the more because God is pacified towards us [Note: Job 42:6 with Eze 16:63.].
We readily acknowledge that tears are no certain sign of penitence; and that the sensibility that produces them depends rather on the constitutional habit, than on the convictions of the mind. Yet whilst we read so much in the Scriptures respecting men sowing in tears, and going on their way weeping, and whilst we behold the Saviour himself weeping over Jerusalem, and pouring out his soul before God with strong crying and tears, we cannot but think, that those who have never yet wept for sin, have never felt its bitterness: and there is just occasion for us to weep over all who have not yet wept for themselves. It is scarcely to be conceived that any man has a truly broken and contrite spirit, whose sighs and groans have not often entered into the ears of the omnipresent God, and whose tears have not been often treasured up in his vials.]
2.
An unreserved obedience to God, as contrasted with partial compliances
[Pharaoh, under the pressure of his successive calamities, yielded in part to the commands of God: he resisted altogether at the first; but gradually receded from his determinations, and permitted the Hebrews to offer their sacrifices in Egypt; then to go into the wilderness, provided they did not go very far into it: then he would let the men go: then at last the women and children also: but he would net suffer them to take away their cattle: those he was determined to keep, as a pledge of their return. In all this there was nothing but pride and stoutness of heart. He held every thing fast, till it was wrested from him by some fresh judgment, and conceded nothing but from absolute compulsion. And thus it is that many amongst ourselves part with their sins. They would retain them all, and gladly too, if the indulgence of them would consist with their hope from heaven. If they part with any, they do it as a mariner who casts his goods overboard to lighten his ship and keep it from sinking: but it is with reluctance that he parts with them; and he wishes for them all again, the very instant he is safe on shore. From the same motive flows his performance of certain duties: he engages not in them from any delight that he has in them, but from a self-righteous desire of purchasing heaven by these sacrifices.
But in all this there is nothing of true humiliation, nothing of real piety. The sinner, when his heart is right with God, desires to fulfil all the commandments of his God: not one of them is grievous unto him: he would not wish to be allowed to violate any one of them; but desires to stand perfect and complete in all the will of God. He would not retain a right eye or a right hand, that should be an occasion of offence to his God and Saviour. As it is his prayer that Gods will may be done by him on earth as it is in heaven, so is it his daily endeavour to carry it into effect: and, could he but hare the desire of his soul, he would be pure as Christ himself is pure, and perfect as his Father which is in heaven is perfect.
This union of deep sorrow for the past, and of unreserved obedience for the future, is marked by God himself as constituting that state of mind which alone will prove effectual for our acceptance with him.]
Having explained the nature of true humiliation, we proceed to,
II.
Expostulate with those in whom it is not yet wrought
There is but too much reason for this expostulation wheresoever we look
[Their need of humiliation, none, I apprehend, will venture to deny. Let us only look back and see how we have acted towards God, as our Creator, our Governor, our Benefactor Let us mark our past conduct also towards the Lord Jesus Christ, who assumed our nature, and died upon the cross to save us Let us yet further call to mind all the resistance which we hare given to the motions of the Holy Spirit within us and we shall find ground enough for our humiliation before God.
Yet who has humbled himself aright? Who has sought the Lord from day to day with strong crying and tears? Who has given up himself wholly and unreservedly to God, determining through grace to have no other will but his?
Does not conscience testify against us in relation to these matters, and warn us that there is yet much, very much wanting, to perfect our humiliation before God? ]
We beg leave then, in the name of the Most High God, to expostulate with all whose consciences now testify against them
[How long will ye refuse to humble yourselves before God? Have ye ever fixed a time in your minds? Do ye fix upon old age? What certainty have ye of living to old age? Do ye fix upon a time of sickness and of death? How know ye that ye shall have space then given for repentance, or that the Spirit of God, whom ye now resist, shall be imparted to you for the producing of true repentance? How know ye, that if you do then repent, your repentance will proceed any further, or be more effectual for your salvation than Pharaohs was?
Consider, I pray you, the guilt, the folly, and the danger of delaying your humiliation before God. Will you make the very forbearance of God which should lead you to repentance, the ground and occasion of protracting your rebellion against him? Think ye that God will not overcome at the last? Will ye set briers and thorns in battle against the devouring fire? or did ye ever hear of one who hardened himself against God and prospered? Will not sin harden you in proportion as it is indulged? And will the Spirit strive with you for ever? Have you not reason to fear, that, if you continue impenitent under your present circumstances, God will give you up to judicial hardness, and a reprobate mind?
Beloved Brethren, I entreat you to fix some time when you will cast down the weapons of your rebellion, and humble yourselves in truth before God ]
Two encouragements I would set before you:
1.
It is never too late
[At the eleventh hour those who give themselves up to Him shall be received. Let not the aged, or the sick, say, There is no hope. Let not the vilest of the human race indulge despair. A Manasseh holds forth to every child of man the richest encouragement and an assurance that of those who come to Christ in penitence and faith, not one shall ever be cast out [Note: 2Ch 33:12-13.] ]
2.
It is never too soon
[It was not the men only, but the children also, yea, even the little ones, whom God required to go forth into the wilderness to offer sacrifice to him [Note:, 10.]: and in the New Testament our blessed Lord says, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of heaven. O that young people did but know the blessedness of serving God! Who ever yet regretted that he had begun to repent too soon? Who ever yet made it a matter of sorrow that he had served the Lord from his youth? Remember then, my Brethren, your Creator in the days of your youth. Let not Satan have the best of your time; and the mere dregs be reserved for God: but to-day, whilst it is called to-day, begin that life, which is the truest source of happiness in this world, and the most certain pledge of glory in the world to come.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Rom 2:4-5
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 10:3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
Ver 3. How long wilt thou refuse? ] God thinks long of the time that men misspend and waste in wicked courses. Jer 4:14 ; Jer 13:27 It is a savoury saying of Bernard, Totum vitae meae tempus perdidi, quia perdite vixi: the time of my looseness I have utterly lost.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thus saith the LORD God of the Hebrews. Occurs only here and Exo 9:1, Exo 9:13.
God. Hebrew. Elohim. App-4.
humble = depression of spirit rather than softening of heart. “To cry out” as conscious of suffering. A man may be humbled without humbling himself.
let My People go. Jehovah’s fourth demand. See note on Exo 5:1.
Fuente: Companion Bible Notes, Appendices and Graphics
How long: Exo 9:17, Exo 16:28, Num 14:27, 1Ki 18:21, Pro 1:22, Pro 1:24, Jer 13:10, Eze 5:6, Heb 12:25
humble: 1Ki 21:29, 2Ch 7:14, 2Ch 33:12, 2Ch 33:19, 2Ch 34:27, Job 42:6, Pro 18:12, Isa 1:5, Isa 2:11, Jer 13:18, Rom 2:4, Jam 4:10, 1Pe 5:6
Reciprocal: Exo 3:18 – The Lord Exo 7:16 – The Lord Exo 10:7 – How long Exo 18:11 – proudly Lev 26:41 – humbled Num 14:11 – How long will this 1Sa 6:6 – the Egyptians 2Sa 22:28 – but thine 2Ki 22:19 – humbled 2Ch 12:6 – humbled 2Ch 30:11 – humbled themselves 2Ch 36:12 – humbled Neh 9:10 – they Neh 9:29 – yet they Job 8:2 – How long Psa 4:2 – how Psa 62:3 – How Psa 82:2 – How Psa 119:21 – rebuked Pro 6:3 – go Jer 38:21 – if thou Jer 44:10 – are not Jer 50:24 – because Jer 50:29 – for she hath Dan 5:22 – hast Amo 4:10 – yet Zep 2:10 – and magnified Zec 7:11 – they refused Mat 17:17 – how long shall I be Luk 9:41 – how Luk 15:15 – he went Joh 12:10 – General Act 5:39 – to fight Act 12:23 – because 2Co 11:22 – Hebrews Jam 4:6 – God
Fuente: The Treasury of Scripture Knowledge
Exo 10:3. How long wilt thou refuse to humble thyself? By this it appears that Gods design was not to harden Pharaoh, but to humble him by these extraordinary judgments. It is justly expected from the greatest of men that they should humble themselves before the great God, and it is at their peril if they refuse to do it. Those that will not humble themselves, God will humble.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse {b} to humble thyself before me? let my people go, that they may serve me.
(b) The purpose of affliction is that we humble ourselves with true repentance under the hand of God.