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Commentary on Exodus 11 verses 1–3
Here is, I. The high favour Moses and Israel were in with God. 1. Moses was a favourite of Heaven, for God will not hide from him the thing he will do. God not only makes him his messenger to deliver his errands, but communicates to him his purpose (as the man of his counsel) that he would bring one plague more, and but one, upon Pharaoh, by which he would complete the deliverance of Israel, Exo 11:1. Moses longed to see an end of this dreadful work, to see Egypt no more plagued and Israel no more oppressed: "Well," says God, "now it is near an end; the warfare shall shortly be accomplished, the point gained; Pharaoh shall be forced to own himself conquered, and to give up the cause." After all the rest of the plagues, God says, I will bring one more. Thus, after all the judgments executed upon sinners in this world, still there is one more reserved to be brought on them in the other world, which will completely humble those whom nothing else would humble. 2. The Israelites were favourites of Heaven; for God himself espouses their injured cause, and takes care to see them paid for all their pains in serving the Egyptians. This was the last day of their servitude; they were about to go away, and their masters, who had abused them in their work, would not have defrauded them of their wages, and have sent them away empty; while the poor Israelites were so fond of liberty that they would be satisfied with that, without pay, and would rejoice to get that upon any terms: but he that executeth righteousness and judgment for the oppressed provided that the labourers should not lose their hire, and ordered them to demand it now at their departure (Exo 11:2), in jewels of silver and jewels of gold, to prepare for which God, by the plagues, had now made the Egyptians as willing to part with them upon any terms as, before, the Egyptians, by their severities, had made them willing to go upon any terms. Though the patient Israelites were content to lose their wages, yet God would not let them go without them. Note, One way or other, God will give redress to the injured, who in a humble silence commit their cause to him; and he will see to it that none be losers at last by their patient suffering any more than by their services.
II. The high favour Moses and Israel were in with the Egyptians, Exo 11:3. 1. Even the people that has been hated and despised now came to be respected; the wonders wrought on their behalf put an honour upon them and made them considerable. How great do they become for whom God thus fights! Thus the Lord gave them favour in the sight of the Egyptians, by making it appear how much he favoured them: he also changed the spirit of the Egyptians towards them, and made them to be pitied of their oppressors, Psa 106:46. 2. The man Moses was very great. How could it be otherwise when they saw what power he was clothed with, and what wonders were wrought by his hand? Thus the apostles, though otherwise despicable men, came to be magnified, Act 5:13. Those that honour God he will honour; and with respect to those that approve themselves faithful to him, how meanly soever they may pass through this world, there is a day coming when they will look great, very great, in the eyes of all the world, even theirs who now look upon them with the utmost contempt. Observe, Though Pharaoh hated Moses, there were those of Pharaoh's servants that respected him. Thus in Caesar's household, even Nero's, there were some that had an esteem for blessed Paul, Phi 1:13.
What say you? Thus it has pleased him that you should come forth out of Egypt, the iron furnace; that you should leave behind the idolatry of that country and be led by Moses and his lawgiving and martial rule. I give you a piece of advice which is not my own, or rather which is very much my own, if you consider the matter spiritually. Borrow from the Egyptians vessels of gold and silver. With these take your journey. Supply yourself for the road with the goods of strangers, or rather with your own. There is money owing to you, the wages of your bondage and of your brick making. Be clever on your side too in asking retribution. Be an honest robber. You did suffer wrong there while you were fighting with the clay (that is, this troublesome and filthy body) and were building cities foreign and unsafe, whose memorial perishes with a cry. What then? Do you come out for nothing and without wages? But why will you leave to the Egyptians and to the powers of your adversaries that which they have gained by wickedness and will spend with yet greater wickedness? It does not belong to them. They have ravished it and have sacrilegiously taken it as plunder from him who says, “The silver is mine and the gold is mine, and I give it to whom I will.” Yesterday it was theirs, for it was permitted to be so. Today the master takes it and gives it to you that you may make a good and saving use of it. Let us make to ourselves friends of the mammon of unrighteousness, that when we fail, they may receive us in the time of judgment.
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SUMMARY
Exodus 11:2 records a crucial divine directive issued to the Israelites just prior to their definitive departure from Egypt, instructing every man and woman to request valuable articles of silver and gold from their Egyptian neighbors. This command served as a divinely ordained act of restitution for centuries of forced labor, a practical provision for their impending journey into the wilderness, and a powerful demonstration of God's sovereignty over both oppressors and the wealth of nations.
CONTEXT
Literary Context: This verse is strategically placed immediately after God's declaration to Moses regarding the final, most devastating plague upon Egypt, which would compel Pharaoh to not only release the Israelites but to "drive them out altogether" (Exodus 11:1). The command in Exodus 11:2 thus serves as a direct, divinely orchestrated prelude to the climactic events of the Passover and the Exodus itself, detailed comprehensively in Exodus 12. It underscores God's meticulous planning, ensuring that His people would depart not as impoverished refugees, but as a nation endowed with significant resources, thereby fulfilling ancient promises and preparing them for their future as a covenant people.
Historical & Cultural Context: For over four centuries, the Israelites had endured brutal, uncompensated slavery under Egyptian rule, performing arduous labor that enriched their oppressors. In the ancient Near East, the acquisition of spoils from a defeated enemy was a recognized practice, signifying victory and compensation. While not a conventional military conflict, the plagues constituted a divine war waged by Yahweh against Egypt and its pantheon, culminating in Israel's liberation. This act of "spoiling the Egyptians" (as described in Exodus 3:21-22) represented a profound reversal of fortunes, demonstrating God's unwavering justice and supreme sovereignty. It was a form of divine restitution for generations of unpaid wages and a public humiliation of Egypt, whose economic power and gods had been systematically dismantled by the preceding plagues. The Egyptians, utterly desperate to be rid of the Israelites after the successive devastations, would have been highly motivated to comply with any request, viewing it as a small price to pay for their departure.
Key Themes: Exodus 11:2 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Justice and Retribution, where God actively intervenes to right the wrongs committed against His people, ensuring that the oppressed receive recompense. It also highlights God's Sovereign Provision, demonstrating His ability and commitment to meet the practical needs of His people, even in extraordinary circumstances. This wealth would prove vital for their wilderness journey and, notably, for the construction of the Tabernacle (Exodus 25:1-7), illustrating how divine provision often serves a higher, redemptive purpose. Furthermore, the verse underscores God's Faithfulness to His Covenant Promises, specifically fulfilling the prophecy given to Abraham that his descendants would "come out with great possessions" after their affliction in a foreign land (Genesis 15:13-14).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 11:2 effectively employs direct command to convey the immediacy, authority, and divine origin of the instruction. Phrases like "Speak now" and "let every man borrow" leave no ambiguity about the imperative nature of God's will. The verse also utilizes parallelism through the repetition of the structure "every man borrow of his neighbour, and every woman of her neighbour." This stylistic choice emphasizes the comprehensive scope of the command, indicating that it applies to the entire Israelite community, male and female, ensuring broad participation in this divinely orchestrated acquisition of wealth. This parallelism also subtly highlights the reversal of social roles, as the previously enslaved Israelites now make demands of their former masters.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates several core theological truths that resonate throughout biblical narrative. Firstly, it showcases Divine Justice and Restitution: God, as the ultimate arbiter, ensures that the oppressed are not only delivered from bondage but also compensated for their suffering. After centuries of unrequited toil, this act serves as divine recompense, demonstrating God's unwavering commitment to fairness and His judgment against oppressors. Secondly, it highlights God's Sovereign Provision: Even in the midst of a miraculous deliverance, God meticulously provides for the practical needs of His people. The "jewels of silver and gold" were not incidental but essential for their long journey and future worship, demonstrating that God's care extends to every detail of His people's lives. Lastly, this command directly fulfills God's earlier promises to Abraham (Genesis 15:13-14) that his descendants would "come out with great possessions" and to Moses (Exodus 3:21-22) that the Israelites would "plunder the Egyptians." This theme of God's provision and the "spoiling" of enemies finds echoes throughout biblical history, where God equips His people for their mission. For instance, the wealth acquired here would later be consecrated for the building of the Tabernacle (Exodus 25:1-7), illustrating how God's provision is often intended for His purposes and glory. The actual taking of the valuables is described in Exodus 12:35-36, confirming the Egyptians' eager compliance.
REFLECTION AND APPLICATION
Exodus 11:2 serves as a profound reminder that God is deeply invested in the welfare of His people, particularly those who are oppressed, exploited, or marginalized. It teaches us to cultivate a deep trust in God's comprehensive provision, recognizing that He not only delivers us from spiritual or circumstantial bondage but also meticulously equips us for the journey ahead, providing the necessary resources for our pilgrimage of faith. This verse encourages believers to have unwavering faith in God's ultimate justice, even when wrongs seem to persist for extended periods without immediate redress. It powerfully demonstrates that God orchestrates events, even seemingly small or unconventional details like requesting valuables from neighbors, to fulfill His grand purposes and provide abundantly for His children. It challenges us to look beyond immediate circumstances and discern God's long-term plan for justice and provision.
Questions for Reflection
FAQ
Does "borrow" imply the Israelites stole or deceived the Egyptians?
Answer: No, the Hebrew word sha'al (שָׁאַל), translated as "borrow" in the KJV, more accurately means "to ask," "to demand," or "to request." Given the context of centuries of forced labor and the Egyptians' desperation to be rid of the Israelites after the plagues, this was a divinely sanctioned act of restitution for unpaid wages, not a deceptive loan. The Egyptians willingly gave the items, eager for Israel to leave, as described in Exodus 12:33-36.
Why did God command this transfer of wealth? Was it ethical?
Answer: God commanded this as an act of divine justice and judgment. After over 400 years of brutal slavery, the Israelites were owed compensation for their unrequited toil. This was God's way of ensuring they left with "great substance," fulfilling His promise to Abraham that his descendants would come out of affliction with great possessions (Genesis 15:14). It was a righteous act of restitution for the oppressed and a public display of God's sovereignty over Pharaoh and Egypt's wealth, demonstrating that He alone is the true Lord who dispenses justice.
What happened to these "jewels of silver and gold" later?
Answer: Much of the wealth acquired from the Egyptians was later used by the Israelites as freewill offerings for the construction of the Tabernacle and its furnishings in the wilderness (Exodus 25:1-7). This demonstrates God's foresight in providing resources that would be consecrated for His worship, transforming the spoils of deliverance into instruments of devotion and facilitating the establishment of His dwelling place among His people.
CHRIST-CENTERED FULFILLMENT
Exodus 11:2, as an integral part of the Exodus narrative, typologically points to the greater deliverance accomplished by Jesus Christ. Just as God delivered Israel from physical bondage in Egypt and provided for their journey, Christ delivers humanity from the spiritual bondage of sin and death. The "spoiling of the Egyptians" can be seen as a profound foreshadowing of Christ's decisive victory over the powers of darkness—Satan, sin, and death—on the cross. Through His death and resurrection, Christ disarmed and "spoiled" these spiritual enemies, leading His people out of captivity and into the "glorious riches" of His grace and eternal life (Colossians 2:15). The material provision for Israel's wilderness journey also points to Christ as the ultimate provider who equips His followers with "every spiritual blessing in the heavenly places" (Ephesians 1:3) for their pilgrimage of faith. This divine equipping enables believers to offer themselves as "living sacrifices" (Romans 12:1) and to participate in the building up of His spiritual temple, the Church (Ephesians 2:20-22), transforming the spoils of spiritual victory into instruments of worship and service to God's glory.