And he said, To morrow. And he said, Be it according to your word: that you may know that there is none like to the LORD our God.
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EXPOSITORY (ENGLISH BIBLE)That thou mayest know.—Comp. Exodus 7:5; Exodus 7:17. Moses is not content that Pharaoh should simply acknowledge Jehovah as he had done (Exodus 8:8), but wishes him to be convinced that no other god can compare with Him.Exodus 8:10. And he said, To-morrow — But why not to-day? Why not immediately, since all men naturally desire to be instantly relieved of their sufferings? Probably, he hoped that this night they would go away of themselves, and then he should get clear of the plague, without being obliged either to God or Moses. Or, considering what imperfect notions he must have had of God, we may suppose he thought it utterly impossible to remove such a plague in an instant; and therefore desired Moses to do it to-morrow, presuming that was the very soonest he could accomplish such an event, by whatever power assisted. Moses joins issue with him upon it. Be it according to thy word — It shall be done just when thou wouldest have it done; that thou mayest know — That, whatever the magicians pretend to, there is none like Jehovah our God — None has such a command as he has over all creatures, nor is any so ready to forgive those that humble themselves before him. The great design both of judgments and mercies is to convince us that there is none like the Lord our God; none so wise, so mighty, so good; no enemy so formidable, no friend so desirable, so valuable. And in particular, the great point intended by all the plagues brought on Egypt was, that not only Pharaoh, but all the earth might know that the God of Israel, the Creator of heaven and earth, could do every thing; that all things were in his hand; that all the powers of nature, in whatever shape or being, were no more than laws of his establishing, which he could, with infinite ease, suspend or alter in whatsoever manner he pleased. And this is the God we profess to serve: what confidence and trust ought we then to have in him, and what high conceptions ought we to entertain of him!
When - Or by when; i. e. for what exact time. Pharaoh's answer in Exodus 5:10 refers to this, by tomorrow. The shortness of the time would, of course, be a test of the supernatural character of the transaction.
Answ. 1. Because he hoped ere that time they might be removed, either by natural causes or by chance, and so he should not need the favour of Moses or his God.
2. Because he thought it a hard and long work to remove so vast a number of frogs, and that Moses might use divers ceremonies, as the magicians did, in his addresses to God, which would require some considerable time.
and he said, be it according to thy word, as if he had said, it shall be done as thou hast desired, and at the time fixed:
that thou mayest know that there is none like unto the Lord our God; that can send plagues, and remove them at his pleasure, which the deities he worshipped, and the magicians he employed, could not do.And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
EXEGETICAL (ORIGINAL LANGUAGES)10. that thou mayest know, &c.] The removal of the plague at a time fixed by the Pharaoh himself should be conclusive evidence to him that it was sent by God. The words are intended to emphasize the religious lesson of the plague; cf. the similar sentences, Exodus 8:22 b, Exodus 9:14 b, Exodus 9:16 b, Exodus 9:29 b, Exodus 10:2 b, Exodus 11:7 b (all J); comp. on Exodus 9:14-16, and p. 56.Verse 10. - To-morrow. See the comment on ver. 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. Exodus 8:6, used collectively) became a penal miracle from the fact that they came out of the water in unparalleled numbers, in consequence of the stretching out of Aaron's staff over the waters of the Nile, as had been foretold to the king, and that they not only penetrated into the houses and inner rooms ("bed-chamber"), and crept into the domestic utensils, the beds (מטּה), the ovens, and the kneading-troughs (not the "dough" as Luther renders it), but even got upon the men themselves.
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