GOD'S WORD® Translation (©1995)
The LORD had said to Moses, "Pharaoh will not listen to you. This is why I will do more amazing things in Egypt."

King James Bible
And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.

Douay-Rheims Bible
And he went out from Pharao exceeding angry. But the Lord said to Moses: Pharao will not hear you, that many signs may be done in the land of Egypt.

Darby Bible Translation
And Jehovah had said to Moses, Pharaoh shall not hearken to you; that my wonders may be multiplied in the land of Egypt.

English Revised Version
And the LORD said unto Moses, Pharaoh will not hearken unto you: that my wonders may be multiplied in the land of Egypt.

Webster's Bible Translation
And the LORD said to Moses, Pharaoh will not hearken to you; that my wonders may be multiplied in the land of Egypt.

World English Bible
Yahweh said to Moses, "Pharaoh won't listen to you, that my wonders may be multiplied in the land of Egypt."

Young's Literal Translation
And Jehovah saith unto Moses, 'Pharaoh doth not hearken unto you, so as to multiply My wonders in the land of Egypt;'

Cross References

Exodus 4:21 The LORD said to Moses, "When you go back to Egypt see that you perform before Pharaoh all the wonders which I have put in your power; but I will harden his heart so that he will not let the people go.

Exodus 7:3 "But I will harden Pharaoh's heart that I may multiply My signs and My wonders in the land of Egypt.

Exodus 7:4 "When Pharaoh does not listen to you, then I will lay My hand on Egypt and bring out My hosts, My people the sons of Israel, from the land of Egypt by great judgments.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 4-10

Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted. This was the death of all the first-born in Egypt at once, which had been first threatened (ch. 4:23, I will slay thy son, thy first-born), but is last executed; less judgments were tried, which, if they had done the work would have prevented this. See how slow God is to wrath, and how willing to be met with in the way of his judgments, and to have his anger turned away, and particularly how precious the lives of men are in his eyes: if the death of their cattle had humbled and reformed them, their children would have been spared; but, if men will not improve the gradual advances of divine judgments, they must thank themselves if they find, in the issue, that the worst was reserved for the last. 1. The plague itself is here particularly foretold, v. 4-6. The time is fixed-about midnight, the very next midnight, the dead time of the night; when they were all asleep, all their first-born should sleep the sleep of death, not silently and insensibly, so as not to be discovered till morning, but so as to rouse the families at midnight to stand by and see them die. The extent of this plague is described, v. 5. The prince that was to succeed in the throne was not too high to be reached by it, nor were the slaves at the mill too low to be taken notice of. Moses and Aaron were not ordered to summon this plague; no I will go out, saith the Lord, v. 4. It is a fearful thing to fall into the hands of the living God; what is hell but this? 2. The special protection which the children of Israel should be under, and the manifest difference that should be put between them and the Egyptians. While angels drew their swords against the Egyptians, there should not so much as a dog bark at any of the children of Israel, v. 7. An earnest was hereby given of the difference which shall be put in the great day between God's people and his enemies: did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them such an indifferent thing as they make it, nor would they act in it with so much indifference as they do. 3. The humble submission which Pharaoh's servants should make to Moses, and how submissively they should request him to go (v. 8): They shall come down, and bow themselves. Note, The proud enemies of God and his Israel shall be made to fall under at last (Rev. 3:9), and shall be found liars to them, Deu. 33:29. When Moses had thus delivered his message, it is said, He went out from Pharaoh in a great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the firstborn would have induced Pharaoh to comply, especially as Pharaoh had complied so far already, and had seen how exactly all Moses's predictions hitherto were fulfilled. But it had not that effect; his proud heart would not yield, no, not to save all the firstborn of his kingdom: no marvel that men are not deterred from vicious courses by the prospects given them of eternal misery in the other world, when the imminent peril they run of the loss of all that is dear to them in this world will not frighten them. Moses, hereupon, was provoked to a holy indignation, being grieved (as our Saviour afterwards) for the hardness of his heart, Mk. 3:5. Note, It is a great vexation to the spirits of good ministers to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it. Thus Ezekiel went in the bitterness of his spirit (Eze. 3:14), because God had told him that the house of Israel would not hearken to him, v. 7. To be angry at nothing but sin is the way not to sin in anger. Moses, having thus adverted to the disturbance which Pharaoh's obstinacy gave him, (1.) Reflects upon the previous notice God had given him of this (v. 9): The Lord said unto Moses, Pharaoh shall not hearken to you. The scripture has foretold the incredulity of those who should hear the gospel, that it might not be a surprise nor stumbling-block to us, Jn. 12:37, 38; Rom. 10:16. Let us think never the worse of the gospel of Christ for the slights men generally put upon it, for we were told before what cold entertainment it would meet with. (2.) He recapitulates all he had said before to this purport (v. 10), that Moses did all these wonders, as they are here related, before Pharaoh (he himself was an eye-witness of them), and yet he could not prevail, which was a certain sign that God himself had, in a way of righteous judgment, hardened his heart. Thus the Jews' rejection of the gospel of Christ was so gross an absurdity that it might easily be inferred from it that God had given them the spirit of slumber, Rom. 11:8.

Calvin's Commentary

1. And the Lord said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.

1. Dixerat autem Jehova ad Mosen, Adhuc plagam unam adducam super Pharaonem, et super AEgyptum: postea dimittet vos hinc, dimittendo vos perfecte: expellendo expellet vos hinc.

2. Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold.

2. Loquere nunc in auribus populi, ut petant quisque a proximo suo, et mulier a proxima sua vasa argentea et vasa aurea.

3. And the Lord gave the people favor in the sight of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

3. Et dabit Jehova gratiam populo in oculis AEgyptiorum. Etiam vir Moses magnus erat valde in terra AEgypti, in oculis servorum Pharaonis, et in oculis populi.

4. And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt:

4. Et dixit Moses, Sic dicit Jehova, Circiter dimidium noctis ego egrediar in medium AEgypti.

5. And all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid-servant that is behind the mill; and all the first-born of beasts.

5. Morieturque omne primogenitum in terra AEgypti, a primogenito Pharaonis qui sedet super solium ejus, usque ad primogenitum ancillae quae est post molam, et omne primogenitum jumenti.

6. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.

6. Et erit clamor magnus in tota terra AEgypti, qualis nunquam fuit, nec futurus est.

7. But against any of the children of Israel shall not a dog move his tongue, against man or beast; that ye may know how that the Lord doth put a difference between the Egyptians and Israel.

7. Apud omnes autem filios Israel non movebit canis linguam suam, ab homine usque ad animal, ut sciatis quod distinctionem posuit Deus inter AEgyptios et inter Israel.

8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.

8. Descendentque omnes hi servi tui ad me, et adorabunt me, dicendo, Egredere tu et totus populus qui est sub pedibus tuis: postea egrediar. Et egressus est a Pharaone in ira, vehementi.

9. And the Lord said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.

9. Dixerat autem Jehova ad Mosen, Non audiet vos Pharao, ut multiplicem portenta mea in terra AEgypti.

10. And Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

10. Itaque Moses et Aharon fecerunt omnia haec portenta coram Pharaone. Et roboravit Jehova cor Pharaonis, ut non dimitteret filios Israel e terra sua.

1. And the Lord said unto Moses. [131] He now relates that it was not with self-conceived confidence that he was lately so elated, as we have seen him; [132] but because he had been forewarned by divine revelation that the end of the contests was now near, and that nothing now remained but. that Pharaoh should fall by his mortal wound. This verse, then, is connected with the preceding, and explains its cause; because Moses would not have been at liberty to interrupt the course of his vocation, unless he had now plainly known that he was arriving at its conclusion. Nor would it otherwise agree with what follows, via, that Moses spoke to Pharaoh after he had declared that he would not appear any more in his sight, unless the subject were continued without interruption. But this sentence is introduced parenthetically, (meaning) that however obstinate Pharaoh might be, the hour was now come in which he must succumb to God. But God not only declares that the heart of Pharaoh should be changed, so that he would not hinder the people's departure, but that he would be himself anxious for that, which he had so pertinaciously refused; for this is the meaning of the words, he will not only send you away, but altogether thrust you out. For in his alarm at their presence, he eagerly drove them from his kingdom.

2. Speak now in the ears of the people. He repeats His command as to spoiling the Egyptians, of which mention was made in the third chapter, for it was not enough for God to rescue His people from that cruel tyranny under which their wretched lives were scarcely protracted in great poverty and distress, unless He also enriched them with large possessions, as if they were carrying away the prizes of victory from conquered enemies. This, therefore, was the consummation of His otherwise extraordinary bounty, that they departed splendidly adorned, [133] and laden with precious furniture. We have already explained how it was lawful for the Israelites to take away with them the golden and silver vessels under pretext of borrowing them. [134] Surely the sole authority of God absolves them from the accusation of theft and sinful deception. But it cannot be permitted to any mortal man to censure or cavil at anything in the commandment of God; not only because His decree is above all laws, but because His most perfect will is the rule of all laws. For neither therefore is God unanswerable to law, because: he delights in uncontrollable power; but because in the perfection of His infinite justice there is no need of law. But although the excuse which some allege is not altogether without show of reason, viz., that the very severe labors which the Egyptians had tyrannically exacted were worthy of some reward, and therefore that God had justly permitted His people to exact the compensation of which they would have been otherwise unjustly defrauded, still there is no necessity for having recourse to these subtleties; for that principle, which we have elsewhere laid down, ought to be sufficient, that God, in whose hands are the ends of the earth, to destroy and to overturn at His will its kingdoms, and to change the government of its nations, much more (has the right) so to distribute the wealth and possessions of individuals, as to enrich some and to reduce others to want.

"The rich and poor meet together, (says Solomon:) the Lord is maker of them all," (Proverbs 22:2;)

by which words he means that the providence of God rules in the various mixing together of poor and rich. But if theft be the taking away of what is another's, those things which it has pleased God to transfer to His own people, must not be counted the property of others. But if by the laws of war it be permitted to the victors to gather up the spoil of the enemy, why should we consider it less allowable for God to do so from the Egyptians, whom He had overcome in ten illustrious battles, before He compelled them to surrender? As to the pretense of borrowing, the reply is easy, for the Israelitish women did not lie when they asked for the vessels for the purpose of sacrifice: since God had thus commanded, in whose power it was afterwards to devote them to other uses. Still part of them were dedicated to the sanctuary, as we shall see elsewhere; for besides the altar, the censer, and the candlestick, and other vessels of that kind, each of the tribes offered vials and dishes of great value. Yet must we recollect that a particular case is here related, imitation of which, without God's special command, would be wrong.

3. And the Lord gave [135] the people favor. Because the Israelites never could have hoped that the Egyptians, who had before rapaciously stripped them of everything, would become so kind and liberal to them, Moses declares that men's hearts are turned this way or that by God. For, as the Psalm testifies, that the Egyptians were impelled by Him "to hate His people," (Psalm 105:25,) that He might make way for their glorious deliverance; so He was able also to incline them in the opposite direction, that they should freely give what they had before harshly refused, and not without threats and blows. This doctrine is exceedingly useful to be known, because, when men are harsh and cruel to us, it: teaches us patience, whilst we are assured that the passions of wicked men only thus assail us, in so far as God would chastise our sins, and exercise and humble us. It affords also no little consolation to alleviate our pains, and seasonably arouses us to call upon God, that He would turn the minds of our enemies from brutality and unkindness to gentleness. It appears from many passages that this was ever the persuasion of all the pious, and unquestionably the expression of Jacob to his sons, "God Almighty give (dabit) you mercy before the man," was founded on this general feeling. (Genesis 43:14.) But, since Scripture is full of such testimonies, let it suffice to have quoted this single one. Again, God does not always incline men to mercy, by the Spirit of regeneration, so that they should be changed from wolves to lambs; but sometimes by His secret inspiration He for a short time softens them though they know it not, as we read here of the Egyptians. In the second clause of the verse, where it is said, "Moreover the man Moses," etc., an inferior and subordinate reason is given, which availed both to change the Egyptians as well as to encourage the Israelites, so that both of them reverently deferred to his words; for although this whole matter was governed by the power of God alone, still He did not act simply by Himself, but having chosen Moses as His minister, He assigned [136] a certain charge to him. Hence the veneration which made the Egyptians as well as the Israelites obedient to him, that his labor might not be in vain. He only speaks, indeed, of the Egyptian nation, (for after having spoken of "the land" first, he adds two divisions, "Pharaoh's servants," i.e., the nobles and courtiers, and then "the common people," for so in this place I understand the word "people;") but we shall soon see that the miracles had had a good effect upon the Israelites also, that they should more readily believe and obey. But; this passage teaches us that God's servants are often prized and honored, where yet faith in their doctrine is not possessed, for although the Egyptians reverence and highly esteem Moses, they do not therefore incline to seek [137] after piety. And thus the wicked often fear God Himself, when influenced by particular circumstances, and yet do not devote themselves to His service.

4. And Moses said, Thus saith the Lord. I lately said that Moses did not go from Pharaoh's presence until he had delivered the message of his final destruction. This denunciation is, therefore, connected with the foregoing passage. Whence it appears how courageously Moses sustained the menaces of the tyrant, whilst he willingly encounters him, and boasts that he shall be his conqueror, though he be not in his presence, by the death of his first-born son in the coming night. Nor is it to be doubted that Pharaoh was confounded with terror, since, although so cruelly repulsed, he dismissed the Prophet in safety. Assuredly, since so unreserved a threatening must; have inflicted a very bitter pang, so it would have aroused the cruelty of the raging tyrant, unless the same God who had endued His servant with admirable firmness, had also controlled the impetuosity of the savage beast. Why God, in inflicting punishment on the children, postponed till another time that of the fathers, whose sin was greater; why, in wreaking vengeance on the beasts, He spared men, it is not our province curiously to inquire, because [138] it is sinful to prescribe to God, whose incomprehensible wisdom surmounts all human understanding, what should be the rule or measure of His judgments. By bringing the children and beasts to punishment, He certainly represented clearly to the wicked despisers of His power, what they had deserved. The first-born of Pharaoh, who would have been heir of the kingdom, is placed in the first rank of victims; afterwards the whole body of humbler people is mentioned, for the maid-servants, who turned their revolving mills, occupied a very low and despised condition, as appears not only from the ancient poets, but from the testimony of Scripture itself. (1 Samuel 8:16.) If any one chooses to observe the analogy between this plague and the unjust tyranny by which the Egyptians had afflicted Israel, God's first-born son, I make no objection. God again puts a difference between the Egyptians and his own people, when he declares that, in the midst of the great cry, the latter shall be quiet and tranquil. For this is the meaning of the figure, "A dog shall not move his tongue," because dogs are wont to bark at the very least noise in the night. Moreover, although such a separation between the faithful and unbelievers does not always appear, but rather do similar punishments generally involve them both together, yet in the final issue God divides them very widely one from the other. Wherefore we can never lose this felicity, that we know that all afflictions conspire unto the salvation of us, whom he has once embraced with His loving-kindness.

8. And all these thy servants shall come down. Thus far Moses had reported the words of God; he now begins to speak in his own person, and announces that, by Pharaoh's command, messengers would come from his court, who would voluntarily and humbly crave for what he had refused respecting the dismissal of the Israelites. The great asperity of these words inflicted no slight; wound on the tyrant's mind, for it was the same as if he had said -- Thus far I have entreated you to allow God's people to depart; now, whether you will or not, I will freely go, and not even without the request of yourself and your followers. What he then relates, that he went out "in the heat of anger," [139] or "in a great anger," shows us that the servants of God, even when they truly and faithfully perform their duty, are so disturbed with indignation against sin, that they are by no means restrained from being affected with anger. Nor is there any question that Moses was thus excited to wrath by the impulse of the Spirit. Yet, since we are naturally too prone to impetuous passions, we must diligently beware lest our indignation exceed due bounds. The Spirit awakened in the heart of Moses this zeal, which here is mentioned, but he at the same time moderated it, so that it should contain no admixture of unregulated passion. But since it may, and often does happen that the faithful, when influenced by pious zeal, still do not sufficiently restrain themselves, nor keep themselves within due bounds, the spirit of gentleness and propriety must be asked of God, which may prevent all excesses. Yet the anger of Moses is a proof to us that God would not have us lazily and coldly perform the duties which He entrusts to us; and, therefore, that nothing is more preposterous than for certain cynics, whilst they jokingly and ridiculously philosophize concerning the doctrines of religion, and sting God's servants with their laughing and wanton witticisms, to deride their vehemence, which is rather worthy of the highest praise.

9. And the Lord said unto Moses. This seems to be a representation of the reason why Moses was so angry; viz., because he had been forewarned that he had to do with a lost and desperate man. When, therefore, after so many contests, he sees the dominion of God despised by the audacity and madness of the tyrant, deeper indignation bursts from him in their last struggle; especially because he sees before his eyes that detestable prodigy, viz., an earthen vessel so bold as to provoke God with indomitable obstinacy. But God had foretold to Moses (as we have already seen) the end of this his exceeding stubbornness, lest, having so often suffered repulse, he should faint at length. Otherwise, there might have crept in no trifling temptation, as to how it could please God to contend in vain with a mortal man. And it was absurd that the hardness of a human heart could not be either subdued, or corrected, or broken by the divine power. God, therefore, asserts that He was thus designing His own glory, which he desired to manifest by various miracles; and on this account he adds again in the next verse, that Pharaoh's heart was again hardened by God Himself; whereby he signifies, that the tyrant thus pertinaciously resisted, not without the knowledge and will of God, in order that the deliverance might be more wonderful.

Footnotes:

[131] See Lat., Dixerat autem.

[132] "Tellement que sa confiance le fait parler haut;" as to be led by his confidence to use such high language. -- Fr.

[133] "Chargez de bagues, meubles, et vaisselles precieuses;" laden with rings, furniture, and precious vessels. -- Fr.

[134] See [6]notes on chap. 3:22.

[135] Lat., "dabit."

[136] "Il luy a laisse ce qui estoit de sa charge et vocation;" he left to him what pertained to his charge and calling. -- Fr.

[137] "A craindre Dieu d'une droite affection." -- Fr.

[138] "Ce seroit un orgueil trop enorme;" it would be too enormous an impertinence. -- Fr.

[139] Margin, A. V.

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Separating the Precious from the Vile
Now, in your ears this day, Egypt and Israel are declared to be types of two people who dwell upon the face of the earth,--the men that fear the Lord and the men that fear him not. The Egyptians are the pictures of those who are dead in trespasses and sins, enemies to God by wicked works, and aliens from the commonwealth of Israel. The Israelites, God's ancient people, are set before us as the representatives of those who have through grace believed in Christ, who fear God and who seek to keep his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament