Exodus 7:14-25
14. And the Lord said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.
14. Tunc dixit Jehova ad Mosen, Aggravatum est cor Pharaonis ne dimittat populum.
15. Get thee unto Pharaoh in the morning: lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.
15. Vade ad Pharaonem mane: ecce, egreditur ad aquas, et stes in occursum ejus super ripam fluminis: et virgam quae versa fuit in serpentem tolles in manum tuam.
16. And thou shalt say unto him, The Lord God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear.
16. Et dices ad eum, Jehova Deus Hebraeorum misit me ad te, dicens, Dimitte populum meum ut serviat mihi in deserto: et ecce, non audisti huc usque.
17. Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.
17. Sic dixit Jehova, In hoc scies quod ego sum Jehova: ecce, ego percurtaim virga quae in manu mea est aquam quae est in flumine, et vertetur in sanguinem.
18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river.
18. Pisces vero qui sunt in flumine morientur: et foetebit flumen, et molestia afficientur Aegyptii, bibendo aquas ex flumine.
19. And the Lord spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.
19. Et dixit Jehova ad Mosen, Dic ad Aharon, Tolle virgam tuam, et extende manum tuam super aquas Aegypti, super flumina eorum, super rivos et stagna eorum, et super omnem collectionem aquarum ipsorum: et fient sanguis, eritque sanguis per totam terram Aegypti in vasis ligneis et lapideis.
20. And Moses and Aaron did so, as the Lord commanded: and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.
20. Et ita fecerunt Moses et Aharon sicuti praeceperat Jehova. Et elevans baculum, percussit aquas quae erant in flumine, coram oculis Pharaonis, et coram oculis servorum ejus. Et versae sunt aquam omnes quae erant in flumine, in sanguinem.
21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river: and there was blood throughout all the land of Egypt.
21. Pisces etiam qui erant in flumine mortui sunt: et computruit flumen, ut non possent Aegyptii bibere aquas ex flumine: fuitque sanguis per totam terram Aegypti.
22. And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said.
22. Sic etiam fecerunt praestigiatores Aegypti incantationibus suis: et obduruit cor Pharaonis, sicut loquutus fuerat Jehova.
23. And Pharaoh turned and went into his house, neither did he set his heart to this also.
23. Et revertens Pharao venit in domum suara: neque adjecit cor suum etiam ad hoc.
24. And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.
24. Foderunt autem omnes Aegyptii per circuitum fluminis, ut aquas biberent, quia non poterant bibere ex aquis fluminis.
25. And seven days were fulfilled, after that the Lord had smitten the river.
25. Et completi sunt septem dies ex quo percussit Jehova fluvium.
14. And the Lord said unto Moses. Moses now begins to relate the two plagues which were inflicted upon Egypt before Pharaoh was induced to obey; and although there was something prodigious in the madness which strove against God's hand so powerfully constraining him, yet in the person of this single reprobate, the picture of human pride and rebellion, when it is not controlled by a spirit of tractableness, is presented to our view. Let the faithful then be admonished by this narrative diligently to beware, lest, by wantonly rebelling against God, they provoke a similar vengeance upon themselves. For the same Being who hardened Pharaoh's heart is the constant avenger of impiety, and, smiting His enemies with a spirit of confusion, renders them as furious as they are senseless. Moreover, lest Moses, stumbling against this obstacle, should desist from the course he had begun, God encourages him to the combat, as much as to say, that he had to contend with a very hard stone until it should be broken. Hearing that Pharaoh's heart was hardened, he might begin to waver, unless a hope of victory were shewn him from elsewhere. But since the obstinacy of this beast is indomitable, God arms His servant with new weapons, as much as to say, that he must be worn down though he could not be broken. But although to some the analogy may appear far-fetched, between the ten plagues and the ten precepts of the law, yet, in my opinion, it is probable, and agreeable to reason, that before God promulgated the law the wicked were smitten with as many plagues as He was about to give precepts to His people, that in this way He might confirm their authority. First, however, He commands Moses to take up the rod, and reminds him of the recent miracle that he may gird himself to the new conflict with greater confidence. Then, after the Hebrew manner, He more fully lays open what He had briefly touched upon; for, at first, no mention is made of Aaron, but God only announces to Moses what He would have done; then He explains that the hand of Aaron was to be interposed. Where God reminds them that the rod was lately turned into a serpent, He shews that we profit but little by His works, unless our faith gathers strength from them. Besides, when God denounces to Pharaoh what He is going to do, He renders him more inexcusable, because he is not awakened by threats to repentance. God indeed knew that this would be without success; but although he knows the disease to be incurable, He still ceases not to apply the remedies — not indeed such as will restore health, but such as will draw out the secret poison from the mind. Many are here at issue (litigant) with God, because He not only speaks to the deaf, but even, by admonishing or chastising them in vain, exasperates their malice more and more. But it is for us, when any appearance of unreasonableness perplexes us, reverently to adore the secret judgments of God and to be soberly wise. Meanwhile the event shews that God's threatenings do not fall ineffectually, but that the contempt of them doubles both the crime and the punishment.
19. And the Lord spake unto Moses. This is the more extended narrative of which I spoke; for Moses mentions nothing different from what went before, but explains more distinctly his mode of action in the performance of the miracle, namely, that what God had commanded was completed by the instrumentality of Aaron. There was a reason for commencing with this miracle, that the Egyptians might know that there was no safeguard for them in the resources upon which they prided themselves the most. We know what great wealth, defense, and conveniences arose to them from the Nile; thence came their abundant fisheries, thence the fertility of their whole country, which it irrigated in its inundation, a thing that, in other lands is injurious; its navigation was most advantageous for their merchants, it was also a strong fortification to a good part of the kingdom. Therefore, in order to cast down the Egyptians from their principal dependence, He turns its waters into blood. Besides, because water is one of the two elements of which man's life consists, in depriving the Egyptians of one part of their life, He used the best and shortest method of humiliating their haughtiness, had they not been altogether intractable. He might, indeed, by a single breath, have dried up all the sources of water, and overwhelmed the whole nation by drought; but this would have been commonly believed to have happened by chance, or naturally, and therefore would have been a less apparent prodigy, whilst it would have shut up the way for others. It would, then, have been sufficient, by the terror of death it awakened, to turn them to the fear of God, unless their madness had been desperate. Moses enumerates, besides the river, the streams, and ponds, and pools of water; because, in different parts of the country, as well artificially as naturally, the Nile was so diffused, that scarcely any other country is provided in all directions with such an abundance of water; as though God should say, "It shall avail you nothing to possess such an immense supply of water; because you shall thirst as much as if the Nile were dry." He adds, "both in vessels of wood and in vessels of stone;" meaning, that in whatever kind of vessel they came to draw, they would find nothing but blood.
20. And Moses and Aaron did so. He repeats that what God threatened as to the death of the fish, and the stinking of the Nile, actually took place; that he may aggravate the sin of the king, who was unaffected by the manifold power of God. Still he immediately adds that his counsellors witnessed it also. Hence we may conjecture, that the same infatuation had pervaded the whole court. It was also proper that so memorable a circumstance should not only be known generally, but that its author should be seen by many eyes. But it was a sign of the reprobation of the whole nation, that there was none of all that multitude who labored to correct the folly of the king. Whence also it appears that God confounds the wisdom of the world; for there was no nation which gloried more in its universal knowledge; even as Isaiah reproaches them of their boast. (Isaiah 19:11.) But we see in how shameful a manner, on the one hand proud, and on the other amazed, they betrayed not a single spark of sound intelligence.
22. And the magicians of Egypt did so. A question arises as to how the magicians could imitate Moses, when the material to work upon no longer remained; for, if there were no water left in Egypt, its transmutation was impossible. But I have no doubt but that, for the purpose of their illusion, pure and clear waters appeared for a little while, and then were changed into blood. For, since the season for concluding the contests was not yet arrived, doubtless God opened a way for Himself, until they reached their end. The supposition of Augustine1 is a forced one, that the magicians took the water, which remained pure and unaltered among the habitations of the Israelites. I should more willingly accept what he says, that, perhaps the waters were smitten by them at the same instant, so that in one place the power of God shone forth, in another their deception prevailed — although the solution I have given is very sufficient. Whether the change were true or imaginary, I dare not decide; except that it is more in accordance with the delusions of Satan, that the eyes of the wicked were deceived. Nor is there any necessity to philosophize more subtilely with Augustine,2 that there is a seminal principle infused into all created things, so that one species may generate another. We may rather take our stand on the teaching of Paul, that God sends strong delusion to ensnare the unbelievers with lies, because they refuse to embrace the truth, (2 Thessalonians 2:11;) and I have already shewn from another passage of Moses, that, by the just judgment of God, false prophets perform signs and wonders. Moses, however, seems to hint that it was only an illusion, where he adds, "the magicians did so with their enchantments;" as if the flashes, as of lightning, dazzled the eyes of the spectators; for this I have shewn to be the meaning of the word. Yet I do not question but that God altogether preserved His people from this calamity, so that these guests and strangers were supplied with the water of Egypt, whilst not a drop was left for the natives of the land. Thus was the king convicted of obstinacy, because he was not more attentive to observe this distinction; nay, he must have been doubly mad and foolish, to the destruction of himself and his kingdom, to set the delusion of the magicians against the power of God. But this often happens to the reprobate, that they rush eagerly as it were to their own destruction, whilst they are borne away by satanic impulse in opposition to God. Yet this was no slight temptation to God's servants, to see the ministers of Satan almost rivaling themselves. For, if God chose to bear witness to their deliverance by miracles, — when they saw their enemies endued with a similar power, how could their own vocation be ratified and sure? And indeed it is probable that their faith was shaken by these machinations; yet I count it certain that it did not yield and give way; for, if Moses had been overcome by doubt, he would have confessed it, as it was his custom to do. But God opened their eyes, so that they should regard with contempt the tricks and deceptions of the magicians; besides, the divine vision had shone upon them together with the word, so that it was no marvel that, thus supported, they should repel, or sustain, every assault with firmness.
23. And Pharaoh turned. In this word Moses teaches us that the hardness of heart, to which God had devoted Pharaoh, was voluntary; so that the sin rested in himself, nor did the secret appointment of God avail anything to lessen his culpability, for his folly is condemned, because he did not "set his heart to this also." Whence it follows that he was the author of his own obstinacy, because, being blinded by pride and contempt, he took no account of the glory of God. Thus the wicked, although as being vessels of wrath, they are cast of God into a reprobate mind, still harden themselves, because wittingly and willfully they run against God, and thus their security, audacity, and perverseness take away from them the excuse of ignorance or error. Wherefore this example warns us not to slumber when God arouses us, but attentively to consider His works, which may instruct us to reverence and fear Him. The statement that the Egyptians dug wells for themselves increases the certainty of the miracle, as does also what is added as to the seven days; for if the corruption of the water had only been momentary, some suspicion of delusion might have crept in, which was removed both by the continued taste and appearance. Therefore it was said before, that the Egyptians would suffer inconvenience and pain3 from the want of water; for thus I explain it, that they should be sorrowful and afflicted, viz., because they had nothing to drink.
Exodus 8:1-7
1. And the Lord spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the Lord, Let my people go, that they may serve me.
1. Dixit autem Jehova ad Mosen, Vade ad Pharaonem, et dic ad eum, Sic dicit Jehova, Dimitte populum meum ut serviant mihi.
2. And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
2. Quod si tu renuis dimittere, ecce, ego percutio omnes terminos tuos ranis.
3. And the river shall bring forth frogs abundantly, which shall go up, and come into thine house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading-troughs:
3. Et scatebit flumen ranis, quae ascendent, et intrabunt domum tuam, et conclave cubilis tui, et super lectum tuum, et in domum servorum tuorum, et in populum tuum, et in furnos tuos, et in panaria tua. (Heb. farinas tuas.)
4. And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.
4. Itaque in te, et in populum tuum, et in omnes servos ascendent ranae.
5. And the Lord spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.
5. Et ait Jehova ad Mosen, Dic ad Aharon, Extende manum tuam cum virga tua super fluvios, super rivos, et super stagna, ut adducas ranas super terram Aegypti.
6. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
6. Et extendit Aharon manum suam super aquas Aegypti, et ascenderunt ranae, operueruntque terram Aegypti.
7. And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.
7. Et sic fecerunt magi incantationibus suis: nempe adducendo ranas super terram Aegypti.
1. And the Lord spake. Again, as if the matter were only now begun, God demands of Pharaoh His own peculiar right, viz., that His people should serve Him, but out of the land of Egypt, that His worship might be separate and pure from all defilement, for He desired (as was before said) by this separation of His people to condemn the superstitions of the Egyptians. Meanwhile there was no excuse for the tyrant, when, with sacrilegious boldness, he presumed to deprive God of His just honor. Therefore, in refusing to let them go, he was declared not only to be cruel, but also a despiser of God. Threatening is also added, that at least he may, however unwillingly, be driven to obey; for thus must the stubborn be dealt with, who never are brought to duty except when forced by fear or punishment. Indeed, God sometimes also threatens His own servants, in order to stimulate their laziness; but especially is He more severe towards the perverse and disobedient. Thus is it said, (Psalm 18:26,)
"With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward."
This is the reason why He sanctions His command with threats4 when He addresses Pharaoh. In this second plague there are, besides, two things to be remarked by us; for, first, God shews that the Egyptians had hitherto held their lives by a precarious tenure, as it were, because He had protected them from the incursion of frogs by His special mercy. We know that Egypt, on account of its many marshes, and the sluggish and almost stagnant Nile, was full of frogs and venomous animals; now, when great multitudes of them come forth suddenly, cover the surface of the fields, penetrate even to the houses and bed-chambers, and finally ascend even into the royal palace, it plainly appears that they were before only restrained by God's hand, and thus that the God of the Hebrews was the guardian and keeper of that kingdom. Secondly, God chose not only to inflict a punishment upon the Egyptians, but to expose them to mockery by its ignominious nature; nor can we doubt but that their pain must have been much embittered by this contumely, when they saw that they were thus evil-entreated not by some victorious army, but by filthy reptiles; and besides this, that their calamity had its origin in the Nile, which enriched their country with so many advantages. But let us learn from this history that there are many deaths mixed up with our life, and that it is not otherwise lengthened out to us, except as God restrains the dangers which everywhere beset us; and again, although He may not openly strike us with lightning from heaven, nor arm his angels for the destruction of men, still, at His slightest nod, all creatures are ready to execute his judgments; and, therefore, we must ascribe it to His kindness and long-suffering, if the wicked do not perish at each moment. Finally, if we are ever galled by ignominy or disgrace, let us remember that this happens designedly, that the shame itself may mortify our pride.
5. And the Lord spake unto Moses, Say unto Aaron. It is questionable whether God thus enjoined Moses in a continuous address, or whether He waited until Pharaoh contumaciously despised His command. It is probable, indeed, that after Pharaoh had paid no attention to the threats, the execution of the punishment was commanded. Meantime, we must recollect what I before said, that Moses moved not even a finger; but, as he had been commanded, transferred the active measures to his inferior minister, that thus Pharaoh might be treated more contemptuously. It was thus that he overwhelmed the whole land, as it were, by a breath. But although in this way God cast down the fierce tyrant in his swelling pride to be trampled beneath their feet, still the wickedness of the magicians did not rest. Thus was it requisite that the servants of God should be exercised by constant contests one after another.
Exodus 8:8-15
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. Tunc vocavit Pharao Mosen et Aharon, ac dixit, Precamini Jehovam ut auferat ranas a me et a populo meo: et dimittam populum, ut sacrificent Jehovae.
9. And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?
9. Et dixit Moses Pharaoni, Gloriare super me quando orabo pro te, et pro servis tuis et pro populo tuo, ut exscindantur ranae a te, et a domibus tuis: tantum in flumine residuae sint.
10. And he said, Tomorrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto the Lord our God.
10. Et ait, Cras. Tunc ille dixit, Secundum sermonem tuum, ut scias quod nullus sit sicut Jehova Deus noster.
11. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.
11. Recedent igitur ranae abs te et a domibus tuis, eta servis tuis, et a populo tuo: tantum in flumine residuae erunt.
12. And Moses and Aaron went out from Pharaoh; and Moses cried unto the Lord because of the frogs which he had brought against Pharaoh.
12. Tunc egressus est Moses et Aharon a Pharaone. Et clamavit Moses ad Jehovam super causa ranarum, quas immiserat Pharaoni.
13. 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.
13. Et fecit Jehova secundum sermonem Mosis. Itaque mortuae sunt ranae ex domibus, ex atriis, et ex agris.
14. And they gathered them together upon heaps; and the land stank.
14. Et coacervarunt eas turmatim: et computruit terra.
15. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said.
15. Videns autem Pharao quod esset relaxatio, aggravavit cor suum: neque audivit eos, sicuti loquutus erat Jehova.
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." (Psalm 78:34-37.)
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?"
9. And Moses said unto Pharaoh. Commentators differ as to the meaning of this passage. They are too speculative who expound it, that this honor was granted to Pharaoh, that he should fix the time in which Moses was to pray. Again, there is a flatness in the exposition, that Pharaoh might glory because the frogs were to die. Those who expound it, that Pharaoh should be freed from the frogs, so that he might glory in safety, express part of the meaning, but not the whole. It rather appears to me that there is an implied antithesis between the perverse boasting, wherewith Pharaoh had exulted, and that pious glowing which he ought to seek for in the mercy of God; as if Moses had said, "Thus far you have exalted yourself improperly, trusting in your power, and afterwards when bewitched by the enchantments; now rather glory, because you have an intercessor and patron to plead for you to God." For it was needful that the arrogance, which had so falsely elevated him, that he dared to contend with God, should be crushed, and that no hope should be left him, save in the mercy of God. But to "glory over" Moses, means that he should seek his glory in the advocacy of Moses, and should account it a very great happiness that he should deign to interpose for his reconciliation with God. For the particle l,5 is often so taken. Yet Moses by no means wished to detract at all from the glory of God; but (as I have lately said) desiring to humble the pride of the haughty king, he told him that nothing would be better and more glorious for him than to have a good hope of pardon, when he had obtained as his advocate the servant of the living God, whom he so cordially hated. He only affirms that the frogs should "remain in the river;" as much as to say that they should be content with their ordinary habitation and bounds; for we know that frogs, although they sometimes jump out on the bank, still do not go far from the water, because they are nourished by humidity. Thus he hints that they were let loose by God's command to cover the ground, and that it was still in His power, if He chose, that they should invade the fields and houses again in new multitudes; and that it must be ascribed to His blessing, if they kept themselves in the waters, and did not make incursions beyond their own boundaries.
10. And he said, Tomorrow. If you refer this to Moses, there is ambiguity in the sense; but, it being probable that they were Pharaoh's words, I think that he is asking for a respite till tomorrow, before he lets the people go. For they fall into an absurdity, who think that he asked Moses to drive away the frogs by his prayers on the morrow, as if Pharaoh went quietly to sleep, and put off the remedy of the evil. There is, then, no pretence for understanding it, that Pharaoh, as if his mind were quite tranquil and unmoved, desired to have his land delivered from the frogs on the following day: but rather it means, that if he be released from this difficulty, he promises the discharge of the people, but yet suspends it till the next day, for the purpose of deceit. For there was no other reason for this procrastination, except that, having obtained what he wanted, he might depart from his engagement, as he actually did; but Moses, satisfied with this promise, undertakes to bring it about that God should disperse the frogs; and this, I doubt not, was performed on the same day. For this was the cause of the tyrant's changing his determination, that, by the interposition of the night, his fear departed. And, certainly, it is gathered from the following words, that the frogs were soon after removed; for it is said that Moses and Aaron prayed after they had gone out; which would be but little in accordance with the notion, that the next day was waited for. It is not by any rash or presumptuous impulse that Moses affirms that Pharaoh should obtain his desire; because it appears from his success that he was assured of its being God's will. Thus often are the prophets, although no spoken revelation may intervene, directed nevertheless by the secret inspiration of the Spirit. In this confidence, also, Moses declares that Pharaoh should know that there is none other God to be compared with the God of Israel. This, moreover, is the true knowledge of God, when whatsoever lifts itself up to obscure His glory, is reduced to its proper level, and every high thing yields or is cast down, so that He alone may be exalted.
15. But when Pharaoh saw. Hence it appears that the wretched tyrant, like a winding serpent, twisted and turned his mind to crooked counsels; for when he was trembling beneath the present feeling of God's power, he dared not obstinately resist any longer; he only sought a little breathing time; now, being freed from fear, he returns to his former contumacy. But this is a sign of a perverse and crooked disposition, not to submit willingly, but to pay only a temporary deference, when necessity is more than usually urgent. God foreknew, and had foretold to Moses, that this perfidy was hidden in the recesses of his heart; but he was willing to bring it to light, and therefore remitted the punishment; and hence was the opportunity for dissembling.