Exegetical and Hermeneutical Commentary of Exodus 3:19
And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
19. But I know. The pron. is emphatic.
no, not by a mighty hand ] not even when severely smitten by God’s hand, as in the first nine plagues. But it is strange that the tenth plague (when the Pharaoh did let them go) should be excluded. What we expect (cf. v. 20) is, ‘ except by a mighty hand’ (so LXX.); and this ought probably to be read ( for ). Mighty hand as Exo 6:1, Exo 13:9, Exo 32:11; Num 20:20 (of Edom): and often in Dt. (esp. in the combination ‘a mighty hand and stretched out arm,’ Deu 4:34, Deu 5:15 al.).
Fuente: The Cambridge Bible for Schools and Colleges
19 20. But the Pharaoh will not let Israel go, till the Egyptians have experienced the power of Jehovah’s hand.
Fuente: The Cambridge Bible for Schools and Colleges
No, not – See the marginal rendering. Others explain it to mean, Pharaoh will not let the people go even when severely smitten.
Fuente: Albert Barnes’ Notes on the Bible
Exo 3:19-22
I am sure the king of Egypt will not let you go.
The Divine knowledge of the success or otherwise of ministerial work
I. That God is thoroughly acquainted with the moral obstinacy of men.
1. There are many people who act like Pharaoh in relation to the commands of God. God knows such people. Their names are vocal on His lips. He tells His servants about them. He indicates judgments in reference to them. Such people are almost beyond the reach of ministerial influence. The minister is not altogether responsible for the success of his mission. He cannot force men to be good.
2. In all the commissions of human life God recognises the free agency of the wicked. Is it not a mystery that man has the ability to oppose the will of God?
3. We may inquire into the utility of employing Christian agency where the result will be ineffectual. To leave impenitent sinners without excuse.
II. That God is thoroughly acquainted with the method He will pursue in reference to the morally obstinate.
1. God deals with the morally obstinate after the method of a consecutive plan. First, He prepares the messenger to visit and teach them; then gives him the message; then tells him how to make it known; then smites in judgments, successive, severe. Thus God does not deal with the morally obstinate according to the impulse of the moment–fitfully, incidentally, but according to a harmonious, merciful, self-consistent plan–a plan that will admit of the repentance and faith of the sinner.
2. God sometimes meets the morally obstinate with demonstrations of His power. I will stretch out, etc.
III. That God can thwart the intention of the morally obstinate by their own wickedness, and by the conduct of their comrades (Exo 3:22). (J. S. Exell, M. A.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. I am sure that the king of Egypt will not let you go, no, not by a mighty hand] When the facts detailed in this history have been considered in connection with the assertion as it stands in our Bibles, the most palpable contradiction has appeared. That the king of Egypt did let them go, and that by a mighty hand, the book itself amply declares. We should therefore seek for another meaning of the original word. velo, which generally means and not, has sometimes the meaning of if not, unless, except, c. and in Becke’s Bible, 1549, it is thus translated: I am sure that the kyng of Egypt wyl not let you go, EXCEPT wyth a mighty hand. This import of the negative particle, which is noticed by Noldius, Heb. Part., p. 328, was perfectly understood by the Vulgate, where it is translated nisi, unless; and the Septuagint in their which is of the same import; and so also the Coptic. The meaning therefore is very plain: The king of Egypt, who now profits much by your servitude, will not let you go till he sees my hand stretched out, and he and his nation be smitten with ten plagues. Hence God immediately adds, Ex 3:20: I will stretch out my hand, and smite Egypt with all my wonders -and after that, he will let you go.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I am sure; I know it infallibly beforehand.
No, not by a mighty hand; though he see and feel the miraculous and dreadful works of a strong, yea, almighty hand, yet he will not consent to your going; which the history makes good. Nor did he let them go till he could hold them no longer, till the fear of his own life, and the clamours of his people, forced him to give way to it. And yet after that he repents of his permission, and laboured to bring them back again. Others, but or except by a strong hand, i.e. except by my almighty power he be forced to it. Both translations come to the same sense.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And I am sure that the king of Egypt will not let you go,…. Or “but” c “I am sure”, c. though so reasonable a request was made him, yet it would not be granted this is observed to them, that they might not be discouraged when he should refuse to dismiss them, which the omniscient God knew beforehand, and acquaints them with it, that, when it came to pass, they might be induced to believe that the mission of Moses was of God, rather than the contrary:
no, not by a mighty hand; the mighty power of God displayed once and again, even in nine plagues inflicted on him, until the tenth and last came upon him; or “unless by a mighty hand” d, even the almighty hand of God; prayers, entreaties, persuasions, and arguments, will signify nothing, unless the mighty power of God is exerted upon him.
c “ego autem”, Junius Tremellius, Piscator “sed ego”, V. L. d Sept. “nisi”, V. L. Pagninus, Vatablus; so Noldius, p. 344. No. 1246.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 19-22:
“I am sure,” literally, “I know.” By His fore-knowledge, God was fully aware what Pharaoh would do. But His fore-knowledge did not limit Pharaoh’s free will. Pharaoh made his own choice, and refused to let Israel go, even when a mighty hand was laid upon him.
God promised to send “wonders” upon the land of Egypt, in order to secure Israel’s release. Some critics object to the provision that Israel would “spoil” Egypt. But this is not a valid objection. The Egyptians had enslaved Israel, terribly oppressing them for many years. The gold and jewels and other valuables they were to take with them were just compensation for their years of servitude.
Fuente: Garner-Howes Baptist Commentary
19. And I am sure that the king of Egypt. God forearms his people, lest, suffering a repulse at their first onset, they should retire, and abandon in despair the work enjoined to them. It was, indeed, a hard thing to hear that their expedition would be vain; and that they might as well address themselves to the trunk of a tree, since there was no hope of reaching the obstinate heart of Pharaoh; but they would have been much more discouraged by this trial, if his stubbornness had been discovered unexpectedly. Therefore God foretells that their words would avail nothing; but at the same time he announces that he should succeed by his own wondrous power. If any think it absurd for these unhappy men to be wearied by their useless labor, and to be repulsed with ridicule and insult, I answer, that this was for the sake of example, and that it was advantageous for setting forth God’s glory, that the king, having been civilly applied to, should betray his impious perversity, since nothing could be more just than that what he had unjustly refused, should be extorted from him against his will. But interpreters differ as to the meaning of the words. For some translate it literally from the Hebrew, “no, not by a mighty hand;” as though God said that the pride of the king would be unconquerable, and not to be subdued by any power or force; but the context requires a different sense, because the remedy is afterwards opposed to it, “and I will stretch out my hand;” and the result is added, that Pharaoh, overcome at length by the plagues, would let the people go. And this view is grammatically correct; for the Hebrews use the word ולא, (45) velo, for “except.” Therefore God commands his people to be firm and confident, although Pharaoh may not immediately obey; because he would evidence his power (46) in a remarkable manner for their deliverance. In the meantime he arouses them to hope by the promise of a successful issue; since he will forcibly compel Pharaoh to yield.
(45) ולא is here rendered unless by the LXX., Vulgate, Pagninus, Luther, Vatablus, and Diodati; and by the equivalent, but in the margin of A V S.M. has neque; but adds, “alii exponunt ולא pro nisi.” — W
(46) Il a delibere de faire un chef-d’oeuvre. — Fr.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 3:19-22
THE DIVINE KNOWLEDGE OF THE SUCCESS OR OTHERWISE OF MINISTERIAL WORK
I. That God is thoroughly acquainted with the moral obstinacy of men. And I am sure that the King of Egypt will not let you go.
1. There are many people who act like Pharaoh in relation to the commands of God. As Pharaoh treated Moses and the Israelites with contemptmanifesting prideobstinacyso there are men and women to-day as proud and obstinate in reference to the requirements of Christ and His Gospel; ministers address Divine messages to themurge the Divine claimsall in vain. God knows such people. Their names are vocal on His lips. He tells His servants about them. He indicates judgments in reference to them. Such people are almost beyond the reach of ministerial influence. The minister is not altogether responsible for the success of his mission. He cannot force men to be good.
2. In all the commissions of human life God recognises the free agency of the wicked. God could with ease have set the Israelites at liberty, as He did Paul and Silas. Such was not the Divine will. He desired to use moral instrumentalities, in harmony with the volition of man. Is it not a mystery that man has the ability to oppose the will of God?
3. We may inquire into the utility of employing Christian agency where the result will be ineffectual. What utility could there be in the mission of Moses to Pharaoh, when God knew right well that it would be unavailing, and informed Moses of the fact? Why, then, was Moses sent; and would not this knowledge discourage and introduce an element of weakness into his effort? He went at the sovereign command of God to teach Pharaoh the Divine will, that he might be without excuse, that he might be acquainted with the designed freedom of Israelfor the sending of Moses had reference to Israel as well as to the king. It also commenced a series of events that ultimately issued in the overthrow of Pharaoh, and the victory of the Supreme Being on behalf of His people. So ministers are sent to nationspeopleto-day who will remain finally impenitent. Such is the method of the Divine arrangementsuch the attention of Divine mercy to the worst of characterssuch the power of right that it will conquer, if in judgment.
II. That God is thoroughly acquainted with the method He will pursue in reference to the morally obstinate.
1. God deals with the morally obstinate after the method of a consecutive plan. First, He prepares the messenger to visit and teach them; then gives him the message; then tells him how to make it known; then smites in judgments, successive, severs. Thus God does not deal with the morally obstinate according to the impulse of the momentfitfully, incidentally, but according to a harmonious, merciful, self-consistent plana plan that will admit of the repentance and faith of the sinner.
2. God sometimes meets the morally obstinate with demonstrations of His power. I will stretch out my hand, and smite Egypt with all my wonders, etc. Here, then, we have human power in conflict with the Divinethe King of Egypt against the King of Heaven. Which will conquer? The sequel. So sometimes God meets the obstinate sinner with tokens of power,
(1) afflictive,
(2) convincing,
(3) subduing.
III. That God can thwart the intention of the morally obstinate by their own wickedness, and by the conduct of their comrades. (Exo. 3:22.)
1. Pharaohs obstinacy was thwarted by his own wickedness. The Egyptians aided the escape of Israelgave them articles to facilitate their journey. So the purposes of obstinate men are often thwarted by those who share their sin and determination. The work of defeating and subduing obstinate sin is not left wholly to ministers. Often the Egyptians help them.
3. How thoroughly all agencies are at the disposal of God. His ministers are not the only instrumentalities at his call. All events, all persons cluster round them as a centre, and, under Divine direction, accomplish the moral freedom of the good.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 3:19. God declares the worst as well as the best that meet His servants in the way of salvation.
God knows what the powers of the world will do against the Church, and yet He tries them.
It is incident to worldly powers to deny the humblest request from God.
God in His wisdom suffers worldly powers to wrestle with His mighty hand.
Their sin is aggravated who ever contend with the mighty hand of God.
The madness of sinners is so great, that they will put Gods power to the test.
Exo. 3:20. God is at hand to deal with them that contend with His power.
Gods hand put forth will startle the arm of flesh.
Upon Gods putting forth His hand to vengeance, great smitings are on His enemies.
Wonderful vengeance Gods hand giveth forth sometimes to quell the resistance of adversaries.
God will certainly work wonderful plagues where He threatens them.
The very midst of Gods enemies shall have experience of His wonderful plagues.
Where grace will not prevail with wicked men, force shall.
Sin endures its plagues to no purpose, as it is obliged to yield.
Exo. 3:21-22. There is a grace of favour which the world may show unto Gods Church.
It is Gods only work to incline the hearts of enemies to favour His people.
Fulness, as well as freedom, yield to Gods people at His Word.
Gods Church is neighbour with a wicked world till His time. Even the world has some valuable things that it can give to the Church.
Sometimes God makes the sons and daughters of the Church carry away the treasures of enemies.
At Gods command, the Church shall spoil the enemies that spoiled her.
A great part of the gold and silver now obtained was afterward used in building and furnishing the tabernacle.
The relation of God:
1. To human outgoings.
2. To human hearts.
3. to human treasures.
God is the proper owner of all treasures, and can dispose of them as He will.
The word rendered borrow means simply to ask (Psalms , 2-8, ask), and should be so translated. Israel had, after their toil for the Egyptians, & right to ask their help on their departure.
That spoiled does not imply robbery or injustice is evident from its use by Labans daughters (Gen. 31:16).
The Egyptians would be so overcome by abject distress as to be ready to part with a considerable portion of their wealth, in order to get rid of a people whose presence menaced them with utter extermination.
God has many ways of balancing accounts between the injured and the injuriousof righting the oppressed, and compelling those that have done wrong, to make restitution; for he sits upon the throne, judging right [Matthew Henry].
ILLUSTRATIONS
Exo. 3:19-20. Like as, if a mans foot, leg, or arm be broken, with how great pain the same is restored to its former estate all men know; but if any member of our body should be broken twice or thrice, or more often, in one and the self-same place, every man can then judge how hard a thing it were for that part to recover its perfect strength and health again: even so fareth it in the ruptures and wounds of our soul. If a man do commit sin once or twice, and do unfeignedly, without dissimulation, make his refuge to the medicine of repentance, he doth out of hand obtain health again, and that sometimes without any scar or blemish of the disease past; but if he begin to add sins upon sins in such sort that the wounds of the soul do rather putrefy within him, by covering and defending them, than heal, by repentance and confession, it is to be feared such a one shall not find repentance at commandment when he wisheth for it [Cawdray].
Exo. 3:20. As the course of a stream, being stopped, it gathereth a great dam, and being let suddenly go, it overfloweth all in its way; even so Gods anger, being stayed a time, the windows of heaven being opened, it will (shortly, it is to be feared) pour down on our heads plentifully for the manifold sins that reign in every estate throughout the whole land.
As wet wood, although it be long burning, yet will burn faster at last; so the anger of God, although it be long coming, yet it will come the fiercer at the last.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(19) I am sure.Heb., I know, which is more suitable, since it is God who speaks, and to Him the future is known with as absolute a certainty as the past.
No, not by a mighty hand.Rather, not even under a mighty hand (ne quidem valida manu castigatus, Rosenmller). Pharaoh, even when chastised by My mighty hand, will not voluntarily permit of your departure (see Exo. 14:5-23).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. And I am sure Literally, I know, “that the king of Egypt will not let you go . ” No,
not by a mighty hand
Fuente: Whedon’s Commentary on the Old and New Testaments
The Promise of Deliverance
v. 19. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. v. 20. And I will stretch out My hand and smite Egypt with all My wonders which I will do in the midst thereof. v. 21. And I will give this people favor in the sight of the Egyptians; and it shall come to pass that, when ye go, ye shall not go empty; v. 22. but every woman shall borrow,
Fuente: The Popular Commentary on the Bible by Kretzmann
Exo 3:19. Will not let you go, no, not by a mighty hand But by a strong hand. Margin of our Bibles. i.e. But by the exertion of a strong and mighty power, which he will not be able to resist; and which shall subdue that hardness of heart, and backwardness to consent, which he will shew; see Exo 6:1. Houbigant renders this, ni vis aderit portentorum; unless the force of miracles be exerted; which is rather a paraphrase than a translation: unless with a strong hand, seems the true interpretation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Exo 5:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 3:19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
Ver. 19. Will not let you go. ] A sturdy rebel he was; but God tamed him, and took him down by those ten plagues, comprised in these four verses –
“Fit cruor ex undis, conspurcant omnia ranae;
Dat pulvis cimices, postea musca venit.
Dein pestis, post ulcera, grando, locusta, tenebrae:
Tandem prototocos ultima plaga necat.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
no, not, &c. Figure of speech Epitasis (App-6).
Fuente: Companion Bible Notes, Appendices and Graphics
will not: Exo 5:2, Exo 7:4
no, not by a mighty hand: or, but by a strong hand, Exo 6:1, Exo 7:1 – Exo 14:31, Psa 136:11, Psa 136:12, Isa 63:12, Isa 63:13
Reciprocal: Exo 11:9 – Pharaoh Exo 12:31 – Rise up Deu 6:21 – with a mighty 1Ki 8:42 – thy strong hand 2Ch 6:32 – thy mighty Psa 78:43 – How Psa 89:10 – thy strong arm Rom 3:7 – if the truth 1Pe 5:6 – the
Fuente: The Treasury of Scripture Knowledge
Exo 3:19-22 E (Exo 3:19 f. amplified). First Announcement of Plagues.For the spoiling of the Egyptians, see Exo 12:36.Read in Exo 3:19, except by a mighty hand.