27Then Pharaoh sent for Moses and Aaron, and said to them, “I have sinned this time; the LORD is the righteous one, and I and my people are the wicked ones. 28“Make supplication to the LORD, for there has been enough of God’s thunder and hail; and I will let you go, and you shall stay no longer.” 29Moses said to him, “As soon as I go out of the city, I will spread out my hands to the LORD; the thunder will cease and there will be hail no longer, that you may know that the earth is the LORD’S. 30“But as for you and your servants, I know that you do not yet fear the LORD God.” 31(Now the flax and the barley were ruined, for the barley was in the ear and the flax was in bud. 32But the wheat and the spelt were not ruined, for they ripen late.) 33So Moses went out of the city from Pharaoh, and spread out his hands to the LORD; and the thunder and the hail ceased, and rain no longer poured on the earth. 34But when Pharaoh saw that the rain and the hail and the thunder had ceased, he sinned again and hardened his heart, he and his servants. 35Pharaoh’s heart was hardened, and he did not let the sons of Israel go, just as the LORD had spoken through Moses.

Parallel Verses

New American Standard Bible (©1995)
Only in the land of Goshen, where the sons of Israel were, there was no hail.

GOD'S WORD® Translation (©1995)
The only place it didn't hail was the region of Goshen, where the Israelites lived.

King James Bible
Only in the land of Goshen, where the children of Israel were, was there no hail.

Douay-Rheims Bible
Only in the land of Gessen, where the children of Israel were, the hail fell not.

Darby Bible Translation
Only in the land of Goshen, where the children of Israel were, was there no hail.

English Revised Version
Only in the land of Goshen, where the children of Israel were, was there no hail.

Webster's Bible Translation
Only in the land of Goshen, where the children of Israel were, there was no hail.

World English Bible
Only in the land of Goshen, where the children of Israel were, there was no hail.

Young's Literal Translation
only in the land of Goshen, where the sons of Israel are, there hath been no hail.

Cross References

Exodus 8:22 "But on that day I will set apart the land of Goshen, where My people are living, so that no swarms of insects will be there, in order that you may know that I, the LORD, am in the midst of the land.

Exodus 9:4 "But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing will die of all that belongs to the sons of Israel."'"

Exodus 9:6 So the LORD did this thing on the next day, and all the livestock of Egypt died; but of the livestock of the sons of Israel, not one died.

Exodus 11:7 But against any of the sons of Israel a dog will not even bark, whether against man or beast, that you may understand how the LORD makes a distinction between Egypt and Israel.'

Amos 4:7 "Furthermore, I withheld the rain from you While there were still three months until harvest. Then I would send rain on one city And on another city I would not send rain; One part would be rained on, While the part not rained on would dry up.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 22-35

The threatened plague of hail is here summoned by the powerful hand and rod of Moses (v. 22, 23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Ps. 148:8. And here we are told,

I. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, v. 23, 24. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job 38:22, 23. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, v. 25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, v. 31, 32. Note, God has many ways of taking away the corn in the season thereof (Hos. 2:9), either by a secret blasting, or a noisy hail. In this plague the hot thunderbolts, as well as the hail, are said to destroy their flocks, Ps. 78:47, 48; and see Ps. 105:32, 33. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Ps. 18:12, 13. And there is a plan reference to it on the pouring out of the seventh vial, Rev. 16:21. Notice is here taken (v. 26) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.

II. What a consternation it put Pharaoh in. See what effect it had upon him, 1. He humbled himself to Moses in the language of a penitent, v. 27, 28. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "I have sinned in standing it out so long." He owns the equity of God's proceedings against him: The Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "I and my people are wicked, and deserve what is brought upon us." He begs the prayers of Moses: "Entreat the Lord for me, that this direful plague may be removed." And, lastly, he promises to yield up his prisoners: I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that it is meet to be said. 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so (v. 30), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, 1 Sa. 12:23. Observe, (1.) The place Moses chose for his intercession. He went out of the city (v. 33), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants withindoors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father. (2.) The gesture: He spread abroad his hands unto the Lord-an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it. (3.) The end Moses aimed at in interceding for him: That thou mayest know, and be convinced, that the earth is the Lord's (v. 29), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns. (4.) The success of it. [1.] He prevailed with God, v. 33. But, [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, v. 34, 35. The prayer of Moses opened and shut heaven, like Elias's (Jam. 5:17, 18), and such is the power of God's two witnesses (Rev. 11:6); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.

Calvin's Commentary

13. And the Lord said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me.

13. Et ait Jehova ad Mosen, Surge mane et te siste in conspectu Pharaonis, et dic ei, Sic dicit Jehova Deus Hebraeorum, Dimitte populum meum ut serviant mihi.

14. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.

14. Quoniam hac vice ego mittam omnes plagas meas in cor tuum, et in servos tuos, et in populum tuum: ut scias quod nemo sit similis mei in tota terra.

15. For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.

15. Nunc enim extendi manum meam, ut percutiam te et populum tuum peste: et excideris e terra.

16. And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth.

16. Et certe ideo constitui te ut ostenderem tibi potentiam meam, et ut enarrent nomen meum in universa terra.

17. As yet exaltest thou thyself against my people, that thou wilt not let them go?

17. Tu adhuc to extollis inpopulum meum, ut non dimittas eos?

18. Behold, tomorrow about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.

18. Ecce, ego pluam hoc tempore cras grandinem gravissimam, cui non fuit similis in AEgypto ab eo die quo fundata fuit hucusque.

19. Send therefore now, and gather thy cattle, and all that thou hast in the field: for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.

19. Nunc igitur mitte, collige pecus tuum, et quicquid tibi est in agro. Omnes homines et jumentum qui inventi fuerint in agro, et non collecti fuerint intra domum, descendet super eos grando, et morientur.

20. He that feared the word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses:

20. Qui timuit ad sermonem Jehovae ex servis Pharaonis, confugere jussit servos suos et pecora sua domum.

21. And he that regarded not the word of the Lord left his servants and his cattle in the field.

21. Qui vero non adjecit cor suum ad verbum Jehovae, reliquit servos suos et pecora sua in agro.

22. And the Lord said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.

22. Tunc dixit Jehova ad Mosen, Extende manum tuam versus coelum, et erit grando in tota terra AEgypti, super homines et super jumenta, et super cunctam herbam agri in terra AEgypti.

23. And Moses stretched forth his rod toward heaven; and the Lord sent thunder and hail, and the fire ran along upon the ground: and the Lord rained hail upon the land of Egypt.

23. Extendit ergo Moses virgam suam versus coelum, et dedit Jehova tonitrua et grandinem: discurritque ignis per terram, et pluit Jehova grandinem super terram AEgypti.

24. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.

24. Et fuit grando atque ignis grandine implicitus gravis valde: cui similis nulla fuit in tota terra AEgypti, ex quo fuit in gentem.

25. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.

25. Et percussit grando in tota terra AEgypti quicquid fuit in agro, ab homine usque ad jumentum. Et percussit grando cunctam herbam agri, atque omnes arbores agri confregit.

26. Only in the land of Goshen, where the children of Israel were, was there no hail.

26. Tantum in terra Gosen, ubi erant filii Israel, non fuit grando.

13. And the Lord said unto Moses, Rise up. God returns again to threats, to try the mind of the wicked king; not that there is any hope of a cure, but that his obstinacy may be more and more discovered. For it was desirable as an example, that it should be known openly how madly those, who are cast into a reprobate state of feeling, and who are possessed by a spirit of willfulness, rush upon their own destruction. Surely it would be incredible, that any human being should have ever resisted God with such headstrong folly and obstinacy, unless this picture had been presented to us. How often was Pharaoh commanded to send the people away, and on every occasion a ratification of the command [107] was added! So that God no less thundered from heaven than He spoke on earth by the mouth of His servant and ambassador; yet still the mind of the tyrant was not subdued into obedience, because Satan alienates the minds of those, whom by God's permission he holds in devotion, and bondage, to himself. Meanwhile, they heap up more terrible vengeance against themselves by their impious contempt of warnings.

14. For I will at this time. The unexpressed condition is implied, "unless he should submit himself to God." The meaning is, that although he had already chastised his pride, yet that this had been done gently and in moderation; but that He now would use a heavier scourge, since the lighter rods had been unavailing. Thus his ingratitude is reproved, because he had not acknowledged that he had been spared, in order that, having suffered only some trifling losses, [108] he might return to his right mind. Wherefore, because God had proceeded gradually with his punishments, He now threatens that He will inflict many on him at once; as he is wont to act with the rebellious. On which account also David exhorts us not to be

"as the horse and mule -- whose mouth must be held in with bit and bridle when they are restive," (Psalm 32:9;)

whence he concludes, that "many sorrows shall be to the wicked" and rebellious. But Moses here denounces plagues, which shall not only affect the head and arms, but which shall reach to the heart itself, and inflict a deadly wound in his very bowels; for Pharaoh was so obstinate that it was not enough to batter his sides. In flue, he is enjoined to make haste and provide against the awful judgement which impended, unless he chose rather to perish with all his (servants.) The expression, "all my plagues," embraces whatever chastisement we shall hereafter see inflicted on him; and therefore the word, dvr, deber, designates every kind of death; as much as to say, that He would heap punishment upon punishment, until He had destroyed the tyrant together with his whole nation. What is afterwards added, "that thou mayest know that there is none like me in all the earth," implies that Pharaoh had hitherto struggled against Him, because he had never really and seriously apprehended the extent of the divine power; for wherever it is really felt, it is impossible but that pride must be humbled before it. And, doubtless, the reprobate, although in some measure they recognize the power of God, still rush on with a kind of frenzied impulse, and their wickedness is combined with blindness of heart, so that seeing, they do not see. Meantime we are reminded, that the reprobate only gain this by their stupidity, that God should proceed against them with all His forces, and drag and compel them against their will to understand His power, from which they fly. But that he may expect no longer truce, God affirms in the next verse that He is advancing with an outstretched hand. For God is not here commending His patience in the slowness of His procedure, as some prefer to explain it; but He rather admonishes him that the execution was nigh at hand, since He had armed Himself, and prepared His forces before He had spoken a word.

16. And in very deed for this cause have I raised thee up. The word, hmdty, hagnemadthi, is variously explained; it properly signifies "to appoint;" some, therefore, refer it to his eminent position, as if God had placed Pharaoh on the throne, for the purpose of better manifesting His glory. [109] The Greek interpreter extends the meaning, translating it exegeira se, "I have stirred thee up, as much as to say, that Pharaoh had been chosen by the secret counsel and providence of God that His power might be exercised upon him; as He is constantly said to stir up those whom He brings forward, to apply them to those objects for which he has destined them. Others think that this sentence depends on what has gone before, and interpret it "I have preserved thee," or "chosen that thou shouldest survive." For the Hebrew verb, which is transitive in Hiphil, is derived from md, gnamod, which means "to stand up." Since, therefore, God had restrained Himself, He now assigns the cause of His moderation, because if Pharaoh had fallen in one trifling engagement, the glory of His victory would have been less illustrious. In fine, lest Pharaoh should flatter himself, or harden himself by vain confidence, God affirms that He does not want strength to destroy him immediately, but that He had delayed his ultimate punishment for another purpose, viz., that Pharaoh might slowly learn that he strove in vain against His incomparable power; and that thus this remarkable history should be celebrated in all ages. But although Paul follows the Greek interpreter, there is no reason why we should not embrace this latter sense; for we know that the Apostles were not so particular in quoting the words, but that they rather considered the substance. But, although we admit that by God's long-suffering Pharaoh continued to hold out, until he became a clear and notorious proof of the madness and folly of all those who resist God, yet this also has reference to the eternal prescience of God; for therefore did God spare Pharaoh to stand for a time, because, before he was born, he had been predestinated for this purpose. Wherefore, also, Paul rightly concludes, that

"it is not of him that willeth, nor of him that runneth." (Romans 9:16.)

For whether God raises up or upholds the reprobate, He wonderfully manifests His glory by their perverseness. Thus is their ignorance refuted, who, by this cavil, endeavor to overturn the eternal predestination of God; because it is not said, that He created Pharaoh with this intention, but that he suspended His judgment for a. time. For this intermediate and progressive course of proceeding arose from this source, that Pharaoh was the organ or instrument of God's wrath.

17. As yet exaltest thou thyself. The expression which Moses uses [110] denotes the pride of Pharaoh; because he too insolently exalted himself by trampling on the people. God therefore inquires, as if in astonishment, what this blinded fury meant, that the tyrant should hope that the injuries whereby he undeservedly afflicted God's people, would be permitted with impunity? For he was already taught, by many miracles, that God had, as their protector, undertaken the cause of His people, so that He would be the avenger of all their unjust treatment. At the same time He ironically reproves the tyrant's folly, in that he was not humbled by so many chastisements; as if He had said, that although, when intoxicated by prosperity, he might have raged against the wretched people with tyrannical and persevering arbitrariness, yet, after undergoing so many plagues, it was surely time to cease.

18. Behold, tomorrow about this time. God now indicates the kind of punishment which He was prepared to inflict, viz., that He would smite with hail both man and beast, and a part of the crops. It sometimes, indeed, happens that the corn is destroyed by hail, and occasionally that great injury is thus inflicted even on men and beasts; nay, it is regarded as an unusual blessing if ten or fifteen years pass by without such a calamity. But God makes it apparent by certain signs in the judgment, which he has determined to execute, that the hail did not arise from natural causes, but that the atmosphere was manifestly armed by Him for the battle. First, the morrow is fixed; nor is this enough, the hour also is added. But what astronomer or philosopher could thus measure the moments for storms and tempests? Then again, its unusual violence, such as had never been seen before, is appointed. Fourthly, its extent, from the extreme boundaries of Egypt, from the one side to the other, as well as its expansion over its whole breadth. Scarcely once in twenty years will a storm so widely prevail, flying, as this did, like an arrow; but, restrained within narrow limits, it; will not thus diffuse itself far and wide. Lastly, the distinction is added between Goshen and the rest of Egypt. Hence it is plain, that this hail was not produced by an accidental impulse, but made to fall by God's hand; in a word, that it was not the drops of moisture frozen in mid air, but a portent which transcended the bounds of nature.

19. Sealed therefore now. He does not give this counsel as if he would spare His professed enemy, but he insults his mad confidence, because hitherto in his supine security he had despised whatever punishments had been denounced against him. He indirectly hints, therefore, that now is the time for fear. Secondly, that when God contends, the event is not a doubtful one; because He not only openly challenges him to the combat, but assures him that He shall have no difficulty in putting him to the rout. Finally, he shows him, that He has no need of deceit, or of any stratagems to overtake His enemy, but that, although he grants him a way of escape, still He should be victorious.

20. He that feared the word of the Lord. In these words Moses shows that there were some who were so far taught by experience as not altogether to despise what he had denounced; for hence arose their fear from the denunciation of the punishment, because they were persuaded that Moses was the servant of God, and a Prophet, as well as the herald of the Divine judgment. Although it likewise appears that they had not seriously repented so as to obey God, but were impelled to take these precautions by immediate and momentary terror. Thus, particular fear often makes the reprobate anxious either to deprecate or fly from the vengeance of God. Still Moses says, that their fear profited them, for they did not experience the same calamity as others, who were more insensible. In this way God bore witness, that in proportion as each one more obstinately despises His judgments, the more grievously and heavily is he afflicted; but that some unbelievers are in some degree spared from inconveniences, and more gently chastised, because they at least do not proudly exalt themselves to despise His power. Moreover, by this destruction the judgment of God more clearly shone forth, when among the Egyptians themselves, whosoever was most hardened received the sure reward of his contempt. Yet are we taught by this example, that it does not greatly profit unbelievers, though God may pardon them for a while when they are alarmed and humbled; because they ever remain under condemnation to eternal death.

22. And the Lord said. The rod of Moses is again employed to bring on the storm, not so much for Pharaoh's sake, as that Moses may be the more encouraged to the remaining contests, when he sees the proof of his vocation renewed. In the meanwhile, we may observe the trial of his faith, since before he had received the command to stretch forth his rod toward heaven, he had not hesitated to predict to Pharaoh the grievous and miraculous hall. But if any one thinks that this is an husteron proteron, and that what was first in order of time is related last, I will not debate it; but this seems more probable to me, and also to be rightly gathered from the text, that when the day had elapsed, Moses was commanded to execute that of which the means was before unknown to him. Hence, also, both Moses himself learnt, and we also ought now to learn, that all the elements, although without sense, are still ready to render any kind of obedience to their Maker; since, at the stretching forth of the rod the air was troubled in an incredible manner, so that it hurled down an abundance of hail for the destruction of beasts and men.

Footnotes:

[107] The French Version supplies "avec menaces;" with threatenings.

[108] Dommages temporels. -- Fr.

[109] hmdtyk. By the Greek interpreter we should generally understand the LXX. to be meant, but it has dieterethes, which is obviously a less close rendering than exegeira se, the version adopted by Paul. As the root md, means to stand up, it is perfectly regular that the Hiphil, or causal preterite, I have made thee to stand up, should be held equivalent to I have raised thee up, as in our A.V. S. M., I have preserved thee. -- W. Calvin's Latin is "excitavi te." See Rev. J. Owen's [5]note on Calvin's Commentary on Romans 9:17. Cal. Soc. Transl., p. 360.

[110] mstvll. Part. Hithp. Raising up thyself like a rampart. C. found in S. M. that Kimchi had followed Aben-Ezra in interpreting the root sll, to trample, a meaning not acknowledged by recent Lexicographers. -- W

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The God of the Old Testament is the God of the New
(Palm Sunday.) Exodus ix. 14. I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like me in all the earth. We are now beginning Passion Week, the week of the whole year which ought to teach us most theology; that is, most concerning God, his character and his spirit. For in this Passion Week God did that which utterly and perfectly showed forth his glory, as it never has been shown forth before or since. …
Charles Kingsley—The Gospel of the Pentateuch

The Plagues of Egypt
(Palm Sunday.) EXODUS ix. 13, 14. Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. You will understand, I think, the meaning of the ten plagues of Egypt better, if I explain to you in a few words what kind of a country Egypt is, what kind of people the Egyptians were. Some of you, doubtless, …
Charles Kingsley—The Gospel of the Pentateuch

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the …
Abraham Kuyper—The Work of the Holy Spirit

Hope for the Heathen
Throughout his ministry Isaiah bore a plain testimony concerning God's purpose for the heathen. Other prophets had made mention of the divine plan, but their language was not always understood. To Isaiah it was given to make very plain to Judah the truth that among the Israel of God were to be numbered many who were not descendants of Abraham after the flesh. This teaching was not in harmony with the theology of his age, yet he fearlessly proclaimed the messages given him of God and brought hope …
Ellen Gould White—The Story of Prophets and Kings

The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess …
Arthur W. Pink—The Sovereignty of God

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; …
Thomas Watson—A Body of Divinity

Opposition to Messiah Ruinous
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel T here is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable, With us, things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets …
John Newton—Messiah Vol. 2

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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