Exegetical and Hermeneutical Commentary of Exodus 8:8
Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
8 14. At the Pharaoh’s urgent request, and promise, if it be granted, that he will let the people go, the frogs die away off the land.
Fuente: The Cambridge Bible for Schools and Colleges
8-15. Pharaoh called, . . . Intreatthe Lord, that he may take away the frogs from meThe frog,which was now used as an instrument of affliction, whether fromreverence or abhorrence, was an object of national superstition withthe Egyptians, the god Ptha being represented with a frog’s head. Butthe vast numbers, together with their stench, made them anintolerable nuisance so that the king was so far humbled as topromise that, if Moses would intercede for their removal, he wouldconsent to the departure of Israel, and in compliance with thisappeal, they were withdrawn at the very hour named by the monarchhimself. But many, while suffering the consequences of their sins,make promises of amendment and obedience which they afterwardsforget; and so Pharaoh, when he saw there was a respite, was againhardened [Ex 8:15].
Ex8:16-19. PLAGUE OFLICE.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Pharaoh called for Moses and Aaron,…. He sent for them:
and said, entreat the Lord, that he may take away the frogs from me and from my people; he begins now to know the Lord, whom he knew not before, by the judgments he executed on him, to acknowledge his hand in those judgments, and tacitly to own that none else could remove them; and his proud heart was so far humbled, as to beg the favour of Moses and Aaron to intercede with the Lord to cause this plague to cease, which was intolerable: and it may be observed from other instances in history, somewhat similar to this, that whole cities and countries have been deserted by their inhabitants on a like occasion, as those of Paeonia and Dardania, in the account above given; and Justin reports u of the Abderites, a people of Thrace, that because of the multitude of frogs and mice, were obliged to leave their native country, and seek new habitations; and Diodorus Siculus w and Aelianus x relate much the same of a people called Autariatae; and Varro y affirms, that in a city in France, the inhabitants of it were drove away by frogs; which instances, as they show how very distressing such a calamity is, so they serve to illustrate and confirm the truth of the divine history, cavilled at by infidels, when anything is related in it exceeding the common and ordinary course of things:
and I will let the people go, that they may do sacrifice unto the Lord; as had been frequently required of him, Ex 5:1.
u E Trogo, l. 15. c. 2. w Bibliothec. l. 3. p. 164. x De Animal. l. 17. c. 41. y Apud Plin. Nat. Hist. l. 8. c. 29.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 8-15:
Since the Egyptians regarded the frog as sacred, they were afraid to kill these creatures which invaded their houses and robbed them of any enjoyment of life. Pharaoh sent for Moses and Aaron, with the urgent request that Jehovah would remove this pestilence from his land.
“Glory over me,” verse 9, is Moses’ deference, that he would do as Pharaoh had asked. God gave Pharaoh a choice: he could set the time he wanted the frogs removed, and it would be so.
The frogs died, according to Moses’ word. But there remained a very real problem. The dead frogs did not vanish. The Egyptians piled them in heaps, and the sickening odor permeated the entire land.
Initially, Pharaoh agreed to let Israel leave Egypt, to worship Jehovah. But this was an insincere statement, made when Pharaoh was extremely uncomfortable. When the plague was over, Pharaoh changed his mind. Once more he refused to let Israel go, as he had promised.
This is an example of insincere repentance. Many today make vows to God when faced with unpleasant or distressing circumstances. But when the distress is past, they renege on their word. God sternly warns against this, Ec 5:1-7.
Fuente: Garner-Howes Baptist Commentary
8. Then Pharaoh called for Moses. Pharaoh at last appears to be softened, and to lay aside some of his fierceness; but it will soon appear that he was not really tamed. It may indeed have been that, seized with terror, he seriously took refuge in cries for pardon; but that he lied to God, and to himself, is plain from his very inconstancy; because, as soon as a reprieve was granted, he returned to his natural disposition, nay, he effectively manifested that his malice was only repressed by fear, since it presently began to vent itself again. Thus do hypocrites, when they are beneath God’s afflicting hand, or tremble under the apprehension of His chastenings, humbly and submissively implore His mercy; but when the evil has been withdrawn for a little while, this short truce puffs up their hearts, as if they had attained an eternal peace. The Prophet complains in the psalm, that thus also it happened with the Jews,
“
When he slew them, then they sought him; and they returned and inquired early after God; and they remembered that God was their rock, and the high God their redeemer; nevertheless, they did but flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant.” (Psa 78:34.)
In fine, this is a disease common to all hypocrites, that, having found by experience their frowardness to be destructive to them, they feign penitence for the sake of obtaining pardon, because they cannot escape the judgments of God; but, when they fancy themselves escaped, they hasten back to the same pride, they kick against God, and even wantonly insult him; in a word, it is only their trouble that humbles them and that only for a short time. But although Pharaoh’s fear extorted this from him, that he sought for Moses to entreat for him, and was anxious to appease God, yet was it a token of his deceitful and double mind, that he made it, as it were, a bargain, that the frogs should be taken away before he let the people go. His impiety, therefore, lay concealed in his heart, so long as he thought that he could not defy God with impunity; but, relying confidently on impunity, he manifested his deceit and perfidy. Although it was not with any sincere feeling of repentance that he now humbly speaks of Jehovah by name, yet it shews that the stoutness of his spirit was broken, of which mention was made before, when he inquired in mockery, “Who is the Lord?”
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Exo. 8:9. Glory over me] Or, Explain thyself. So Gesenius and Frst: similarly, Sept. and Vulg.
Exo. 8:14. Upon Heaps] Lit. heaps, heaps,with beautiful simplicity and expressiveness.
Exo. 8:15. Respite] Lit. breathing=breathing time.
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 8:8-15
THE TRANSIENT REPENTANCE OF A WICKED SOUL
I. That moods of transient repentance are sometimes awakened by the retributive judgments of God. And Pharaoh called for Moses and Aaron, and said, Intreat the Lord, that he may take away the frogs from me, and from my people. From this speech of Pharaoh we should imagine, either that the plague of frogs did only afflict his own people, or that he cared not for its removal from Israel. He is, however, now in deeply penitent mood. But it is the penitence of the hypocrite and not a godly sorrow. It was induced within his heart by the infliction of retribution rather than by the gentle convictions of the Divine spirit. It was selfish. It desired not a new life, but simply the removal of the judgments that had come upon the nation. Why did not Pharaoh manifest repentance before this? Probably because this plague was more severe than any that had preceded it, and there was no escape from it as from the first, when the people obtained water by digging near the river. Some men will never repent of sin while they have any mitigation of its woe, they are only subdued by the utmost extremity. How many sinners act as did Pharaoh in this incident. They are obstinate in their evil practices; they resist the word of God, the messages of God, and many of the milder retributions of God, and are only touched into transient contrition of soul by the harsher judgments of life. Many repent when in sorrow, and amidst the solemnities of a sick room. In this way they seek to get rid of the consequences of wrongdoing. A repentance inspired by the dread of penalty is but of momentary duration, and is generally of but little worth. True repentance will have reference to God and to the violated law, rather than to self comfort and immunity from pain.
II. That in moods of transient repentance men call for the ministers of God whom they have previously despised. Then Pharaoh called Moses and Aaron. As we know, Moses and Aaron had interviewed the proud monarch of Egypt several times before, they had presented to him most faithfully the claims of God, and had met with defiance and contempt; but now, when the soul of Pharaoh is subdued by the retribution of the hour, he sends for these two servants of God, and asks them to pray for him. This is an every day picture. Men reject the claims of God, they neglect his word, they pay no need to his ministers, but in the experiences of trouble they immediately send for those whom they have formerly disregarded. We read that Moses and Aaron yielded to the request of Pharaoh, they went to him and prayed for the removal of the plague by which he was tormented. They were true ministers of heaven. They might have treated the call of the monarch with contempt, they might have left him to the agony of his own mind. They might have asserted their independence. They might have exhibited an unforgiving disposition. But no, they seek to aid him in his perplexity. Ministers must be forbearing toward their people, and embrace any opportunity of leading them to the mercy of God. But the repentance that sends for the minister under the impulse of fear, will be likely to dismiss him when the plague is removed. It is well to heed the voice of the servant of God before the hour of retribution.
III. That in moods of transient repentance men make promises of amendment they will never perform. And I will let the people go, that they may do sacrifice unto the Lord. It is hard to determine whether Pharaoh was sincere when he made this promise. He was probably driven to despair, and was prepared to make any immediate concession if only the plague might be removed. As to the redeeming of any pledge he might give under the pressure of these circumstances, that was altogether an after consideration. The word of Pharaoh was worth but little, and this Moses knew right well. But we must give the worst of men credit for any tokens of repentance they may show, as at this stage it is difficult to determine the false from the real. How many men have made the promise of moral amendment in time of trial, on beds of sickness; they have said that if their lives were spared they would yield to the claims of God, but the sequel has proved the futility of their vow. We should remember in joy the vows made in sorrow, in health, those made in sickness, and then painful discipline will become happy and glorious.
IV. That in moods of transient repentance men will acknowledge that prayer to God for mercy is their only method of help. Entreat the Lord that he take the frogs from me. Thus it would seem that the proudest monarchs know the value of humility and the efficacy of prayer. Pharaoh does not now send for the magicians. He forsakes all human methods of escape from his perplexity, and seeks the merciful aid of heaven. In this he was right. He appears now to be entering upon a better manhood. But alas, the prophecy of this penitent mood was never fulfilled. Men of to-day may learn a lesson from the conduct of this heathen king, that prayer to God is the best method of escape from trouble.
V. That in moods of transient repentance men sometimes obtain the removal of the judgments of God. And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. This shows the influence upon life and circumstances of even a transient repentance. But did not God know that the contrition of Pharaoh was only for the hour? He did. But the removal of the plague was a token of mercy toward him, was a discipline of love calculated to lead him to duty, and which being ultimately despised enhanced his condemnation.
LESSONS:
1. That trials are calculated to lead the soul to repentance.
2. That under trials the repentance of men may be transient.
3. That the mercy of God is rich to the proudest sinner.
4. That the servants of God should be helpful to penitent souls.
(1.) By fidelity.
(2.) By sympathy.
(3.) By prayer.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 8:8. When the first judgment has no effect, the second may make sinners yield.
The judgments of God make the proudest potentates acknowledge Him.
In the confession of the wicked God only can remove their judgments.
Exo. 8:9-10. Gods servants are ready to help their oppressors in their misery.
Great sinners will have their beasting turned into reproach.
God in His providence may offer time and means of deliverance to his enemies.
In removal of plagues from the wicked God makes His own limitations.
Under Providence wicked men may choose such time of mercy that may justify God and condemn themelves.
God condescends sometimes to give the wicked their desires, in order that they may glorify Him.
God enables ministers to assure souls of the certainty of His promise.
PROCRASTINATION
And he said to-morrow. Pharaoh had sought Moses to come to his aid, to ask God to remove the plague of frogs. Moses, guided by the Holy Spirit, had promised that the monarchs desire should be granted. Glory over me. You have now forsaken the magicians, command me, I only wish your good. Thus in effect did Moses address the king. But Pharaoh delayed the removal of the plague until the morrow. In this incident we see the reluctance that there is on the part of men to yield to the claims of God, and to bid adieu to their sins. Why did Pharaoh delay? The king hoped that by the morrow the plague might disappear by natural means. He had a latent feeling that after all this miracle of frogs was a natural phenomenon, and might be removed by a favourable wind.
I. By delay the sinner prolongs his moral suffering. The king of Egypt might have had the frogs removed from himself and people at once; but on account of his delay they remained to torment him longer. Gods mercy offers the wicked immediate relief from sin and its painful consequences; but they prefer to retain their woe rather than to accept immediate release upon the moral conditions imposed.
II. By delay the sinner abuses Divine mercy. Pharaoh had no claim to the mercy of God. Yet it was shewn him. Had he at once embraced it, he would have proved himself more worthy of it. He continued in self-sufficiency. Men who neglect the mercy of God for a single day abuse it, and deserve it to be withdrawn from them.
III. By delay the sinner can obtain no other method of help. Pharaoh might delay the removal of the plague in the hope that it would pass away without the Divine intervention; but in vain. Only the word of God could remove it. Men may anticipate salvation in some other way than through Christ; but they are deluded by a false hope. Christ only can pardon their sins.
IV. By delay the sinner may be eternally lost. Delay is dangerous. To neglect salvation for a day may be fatal to the eternal welfare of the soul. We are asked when we would like to be rid of our moral plagues. Let us respond promptly to the question of Gods servants. LESSONS:
1. Delay is unnecessary.
2. Delay is common.
3. Delay is criminal.
4. Delay is fatal.
Exo. 8:11-15. Deliverance for extent and limitation must be according to the promise of God.
Instruments seeking God for the wicked had need to depart from them.
Prayer may be made for those who are wickedly bent against the Church.
Good men do faithfully entreat for sinners that their judgments may be removed.
God hears the prayer of His servants for the good of men.
The death as well as life of judgments are at Gods disposal.
Heaps of memorials may be left to sinners after plagues are removed.
Respite from judgment.
1. Marked by memorials.
2. Allowed to the worst of men.
3. Abused by sinners.
4. Hardening of heart.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Pharaoh! Exo. 8:8. A child watches with observant delight the thunder-cloud rising in tumultuous silence:but no sooner do the clouds open, the peals rattle, and the flashes burst forth, than it screams and hides. At a distance, this haughty monarch could survey the threatened judgment philosophically; but no sooner was it outpoured than fear takes hold upon him, and like a child calling for its mother, Pharaoh summoned Moses and Aaron to his help. The requisite deliverance was secured, yet
His inmost soul seemed steeld,
Cold and immovable.
Pharaohs Penitence! Exo. 8:9. A little girl sat at twilight in her sick mothers room, busily thinking. All the day she had been noisy and troublesome, and had many times worried her poor tired mother. At length she asked her parent what it was that made her begin to be good just about dark each day, adding: I think it must be the dark; I am afraid of it; I begin to recal all the naughty things that I have done to grieve you, and so am good till daylight. How many are like this child. Pharaoh was good when the dark came in the form of suffering and trouble; but no sooner did the daylight come than he was as bad as ever.
And wilt thou, now, that God hath raised thee up,
The vowsthe promises thy conscience made,
Wilt thou in health forget?Mant.
Procrastination! Exo. 8:9. Among other inscriptions on the walls of the temple of Delphos were these two, of both of which Pharaoh was entirely ignorant: Know thyself, and Know thy opportunity. The opportunity was now given him for yielding obedience to the Divine Purpose of Freedom; but he said: To-morrow. How many characters, says a living divine, seem to float before our eyes in Scripture, as having been visited with opportunities for repentance; but who alas! have only been like ships which, when night is spread over the sea, emerge for a moment from the darkness as they cross the pathway of the moonbeams, and then are lost again in gloom. Among these, stands in the foreground the figure of the king of Egyptnow in the moonlight of partial penitenceanon flitting into the gloom of lost opportunities.
Ah! we must take the current when it serves,
Or lose our ventures.
Shakespeare.
Convictions! Exo. 8:10. I have reclined on a bank by the river on a day when its waters were half in shadow and half in sunshine; and when the whole surface has been ruffled by the summer breeze. A leaf has fallen from some tree, and there it floated upon the surfacenow seeming to hasten out to the broad land of sunlight which lay warmly across the brookand anon drawn to some little cataract on the shadow which threatened to bury it. Would the deep pool draw it downdown to its dark depths? Or would the pure sweet stream move it on little by little to the bright sunny sheen beyond? To and froto and frofirst subject to one force, then to the other. Would the slight breeze ruffling the stream be victor, or the sucking cataract? Such was Pharaohs heart under the contending influences of the breath of Divine forbearance and the shaded whirlpool of human impenitency. To and fro that heart movednow apparently wafted to the glorious shining band of gold which spanned the stream of lifeanon drawn towards the cataract within the shadow, until it grew like adamant,
And led him to assay the ocean depths.
And satisfy his lust on Israel there.
Bickersteth.
Fatal Delay! Exo. 8:10. The ill-fated Central America was descried one night in a crippled state. The night was closing inthe sea was rolling high; but the captain of the other vessel hailed and lay to by the sinking ship. I am in a sinking condition, shouted the Americas skipper; whereupon the other urged him to send the passengers on board directly. To this reasonable request the foolish sailor demurredrequesting the other ship to lie by him till morning. This was at once and readily yielded, with a still more urgent solicitation to send the passengers on board at once in case of contingencies during the night storm. But all in vain! The captain had made up his mind to wait till to-morrow before putting his passengers in safety. During the next hour the wind increased to a furious galethe sea swelled into a heavy roll, which compelled the sound vessel to move away to a distance; and shortly after, the vessel with its living freight went down. All found a grave in the great deep. The captains delay was fatal to himself and to others; and so was that of Pharaoh.
Delay not! delay not! The Spirit of Grace
Long grieved and resisted may take his sad flight:
And leave thee in darkness to finish thy race,
And sink in the vale of eternitys night.
Hastings.
Self-Will! Exo. 8:13 Without the cross-piece, the longer piece is not a cross. It is only when the cross-piece is added that a cross is formed. The longer piece represents Gods will. Our will, which always desires to cross Gods will, is represented by the shorter piece. Pharaoh placed the short piece of his own self-will athwart the Divine purpose, and so made a cross for himself; but when he removed the cross-piece, there was no cross. The plague was stayed. Even so is it with many a man. Nothing but self thyself from Him divides.
Ask ye how I oer passed the dreary gulf!
One step beyond myself, and nought besides.
Alger.
Prudence versus Penitence! Exo. 8:15. Some years ago, a captain, notorious in South Seas for kidnapping the natives was led to see the folly of his waysto renounce the paths of sin, and to give himself to the Lord Jesus. He at once evidenced the sincerity of his repentance by resigning the command of his ship, and betaking himself to a more humane and honourable employment than the Australian traffic in human flesh Last year, a captain, hearing that it was the Queens determination to put down the iniquitous trade, by placing men of war in those seas, gave up his employment, and resorted to commercial pursuits. Was this repentance? Would not this man return to his old nefarious practices if the English Government withdrew their surveillance? So was it with Pharaoh, he hardened his heart, and returned to his folly, as soon as the restrictions were removed.
All treasures did the Lord impart
To Pharaoh, save a contrite heart.
French.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) Pharaoh called for Moses.This was the first sign of yielding. Pharaoh had borne the infliction of the water turned to blood without flinching, probably because individually he had suffered but little from it. (See the comment on Exo. 7:23.) But he suffered from the frogs as much as any one else (Exo. 8:3-4); and the personal inconvenience drove him to make a concession. As far as words could go, the concession was complete. (1) He acknowledged the power of Jehovah (Intreat the Lord, that He may take away, &c.); (2) he acknowledged the power of righteous mens prayers; (3) he made an absolute unreserved promise to let the people go.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Entreat the Lord Pharaoh now, for the first time, owns the power of the Hebrews’ God . He has found an answer to his question, “Who is Jehovah?” Jehovah has come into his kitchen and into his bedchamber .
Fuente: Whedon’s Commentary on the Old and New Testaments
EXPOSITION
How long the plague of frogs endured, we are not told. Probably every effort was made, short of intentionally killing them, to get rid of them. Snakes, and chameleons, and ibises would destroy manyothers would be crushed beneath wheels, trampled on by animals, squeezed to death by the opening of doors, unintentionally killed by men. But the vacancies made were constantly filled; and there seemed no prospect of the infliction passing away. The influence of his counsellors would under these circumstances be brought to bear upon the mind of the Pharaohhe would be warned that his subjects were attributing their sufferings to his obstinacyhe would be recommendedperhaps pressedto yield, and would find in the annoyance which he individually endured a strong motive for compliance. Accordingly, he after a while sent for the two Israelite chiefs, and made the request recorded in the text.
Exo 8:8
Intreat the Lordi.e; “Intreat your God, Jehovah, who has sent this plague, and can doubtless take it away.” An acknowledgment of Jehovah’s power is now for the first time forced from the reluctant king, who has hitherto boasted that “he knew not Jehovah” (Exo 5:2). I will let the people go. The royal word is passed. A positive promise is made. If the Pharaoh does not keep his word, he will outrage even Egyptian moralityhe will be without excuse.
Exo 8:9
Moses said unto Pharaoh, Glory over me. Probably a phrase of ordinary courtesy, meaning”I submit to thy will have the honour of my submission.” When shall I intreat? Literally “For when”i.e; “for what date shall I make my prayer to God?” And so Pharaoh’s answer is not “To-morrow,” as in the Authorised Version, but “For tomorrow.” Thy houses. It would seem that the frogs had invaded more than one palace of the Pharaoh. He had perhaps quitted Tanis, and gone to Memphis, when the plague came; but the frogs pursued him there.
Exo 8:10
To-morrow. See the comment on Exo 8:9. That thou mayest know. Moses accepts the date fixed by the Pharaoh, and makes an appeal to him to recognise the unapproachable power and glory of Jehovah, if the event corresponds with the time agreed upon.
Exo 8:12
Moses cried unto the Lord. The expression used is a strong one, and seems to imply special earnestness in the prayer. Moses had ventured to fix a definite time for the removal of the plague, without (so far as appears) any special command of God. Hence earnest prayer (as Kalisch notes) was doubly necessary. (Compare 1Ki 18:36, 1Ki 18:37.)
Exo 8:13
The villages. The translation “courts” or “court-yards,” is preferred by some. Houses in Egypt had generally a court-yard attached to them.
Exo 8:14
They gathered them together upon heaps. Literally “heaps upon heaps.” And the land stank. Even when the relief came, it was not entire relief. The putrefaction of the dead bodies filled the whole land with a fetid odour.
Exo 8:15
When Pharaoh saw that there was respite. Literally, “a taking of breath,” i.e; “a breathing-space.” He hardened his heart. He became hard and merciless once more, believing that the danger was past, and not expecting any fresh visitation. As Isaiah says”Let favour be shewed to the wicked, yet will he not learn righteousness” (Isa 26:10). Bad men “despise the riches of God’s goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth them to repentance.” In this way, they “treasure up to themselves wrath against the day of wrath and revelation of the righteous judgment of God” (Rom 2:4, Rom 2:5), either in this world or in the world to come. As the Lord had said. See Exo 3:19; Exo 4:21; Exo 7:4.
HOMILETICS
Exo 8:8-13
God’s mercy when men repent ever so little.
The object of the judgments, as well as of the goodness of God is “to lead men to repentance “(Rom 2:4). He “wouldeth not the death of a sinner, but rather that he should be converted and live”(Eze 33:11). His cry is ever,” Why will ye die, O house of Israel?” And sometimes His judgments have their proper effect on men, partially at any rate. Ahab repented to some extent when woe was denounced upon his house by Elijahhe “rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly”(1Ki 21:27). The Ninevites “repented at the preaching of Jonah”the king “proclaimed a fast,” and “rose from his throne, and put his robe from him, and covered him with sackcloth, and lay in ashes”the people moreover, “put on sackcloth from the greatest to the least of them”(Jon 3:5-7). And so Pharaoh seems to have repented, in a certain sense, at this time. He abated his pride, and came down from the high position which he had assumed, sent for God’s ministers, begged their prayers, and promised compliance with the Divine commands. Probably he was not conscious to himself of insincerity. His spirit was humbledhe was convinced of the power of Jehovahhe believed in the Divine mission of Moses and Aaronhe promised, intending to perform; and God, though knowing well how short-lived his repentance would be, suffered himself to be intreated, took away His heavy hand, and gave to Pharaoh, as He gave to Ahab and to the Ninevites, “a breathing space.” We see by this, that such is the mercy of God, such His love for sinners who are not yet wholly hardened, that He looks with favour on the slighest relenting, the least indication of a desire to turn away from sin, forsake it, and turn to righteousness. And this divine pattern must be followed by His ministers. They must not assume that any professed repentance is insincere. They may have their own private belief, as Moses doubtless had; but it is their business to welcome the first show of penitence; to come when the sinner asks their aid, to give him the benefit of their prayers, to seek to obtain for him a remission or alleviation of God’s judgments. And further, they will do well to imitate the humility and courtesy of Moses. “A proud look and high stomach” on their part are unsuitable when the sinner abases himself. It is their duty, and their highest wisdom, to be “all things to all men”to meet repentance half-wayto assist it, forward it, encourage it. No doubt, repentance under the pressure of judgmentsuch, e.g; as sicknessis in itself suspicious and doubtful; but the wise minister will keep his doubts to himself, and bend his whole mind to the fixing, furthering, and deepening of the repentance, so that (if passible) it may issue in a real conversion of the soul to God.
Exo 8:15
Double-minded men, unstable in all their ways.
An Egyptian king was not likely, unless exceptionally gifted by nature, to be firm, fixed, and stable in his conduct. Flattered and indulged from infancy, no sooner did he obtain the crown, than he found himself recognised as a divinity by the great mass of his subjects, and regarded as one who “could do no wrong.” Occasionally, he may have been so fortunate as to fall under the influence of a wise counsellor, but in general he would have been surrounded by advisers only anxious to please by echoing to him his own wishes and ideas. This Pharaohwhether he was Menephthah, or any one elsewas evidently a weak, impulsive, double-minded monarch. He wavered between good and bad impulses, now inclining one way, now another. He was sure therefore to be unstable in his ways. Similar, though less pronounced, instability attaches to all those whose souls are not anchored upon the firm and unchangeable basis of fixed principles. It is fatal to the consistency of a career that a man should be double-minded. No man can serve God and Mammon. There is no fellowship between light and darkness, or between Christ and Belial. A man should make his choice, and not “halt between two opinions.” If Jehovah be God, follow Him; but if Baal, then follow him. Shifting, unstable, uncertain, variable souls earn universal contempt, and are powerless to effect anything but their own ruin.
Fuente: The Complete Pulpit Commentary
See another memorable instance of the state of a distracted conscience. Act 24:25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 8:8 Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
Ver. 8. Intreat the Lord. ] In extremity a hypocrite will cry for help, as a pig under the knife, as a prisoner at the bar, as a drowning man will catch at that twig which erst standing on the bank he despised. Joab in distress runs to the horns of the altar. “Lord, in trouble have they visited thee, they poured forth a charm when thy chastening was upon them,” saith the prophet of those hypocrites that yet “brought forth” no better than “wind.” Isa 26:16 ; Isa 26:18 But “will the hypocrite pray always?.” Job 27:10 “Did they at all fast unto me, even to me?.” Zec 7:5
I will let the people.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Entreat: Exo 5:2, Exo 9:28, Exo 10:17, Num 21:7, 1Sa 12:19, 1Ki 13:6, Act 8:24
and I will: Exo 8:25-28, Exo 10:8-11, Exo 10:24-27, Exo 12:31, Exo 12:32, Exo 14:5, Psa 66:3, *marg. Psa 78:34-36, Jer 34:8-16
Reciprocal: Exo 7:22 – magicians Exo 8:12 – General Exo 8:28 – entreat Exo 8:29 – deal Jdg 11:8 – the elders 1Sa 5:7 – saw Pro 14:19 – General Jer 34:11 – General Jer 37:3 – Pray
Fuente: The Treasury of Scripture Knowledge
Exo 8:8. Pharaoh said, Entreat the Lord This is the man, who, not long ago, proudly said, Who is the Lord? Who is Jehovah? He now begins to know something of Jehovahs power and justice at least, and is glad to procure Moses and Aaron to become intercessors to Jehovah for him. It appears evident from this, that Pharaohs magicians had no power to remove the frogs which Moses had brought. So Aben Ezra observes: He called for Moses, because he saw the magicians had only added to the plague, but could not diminish it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:8 Then Pharaoh called for Moses and Aaron, and said, {c} Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
(c) Not love but fear causes the infidels to seek God.