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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 9:22–35. His four-level outline is real structure in the source text, so it is rendered as structure.
The threatened plague of hail is here summoned by the powerful hand and rod of Moses (Exo 9:22, Exo 9:23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Psa 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, Exo 9:23, Exo 9:24. 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, Job 38:23. 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, Exo 9:25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, Exo 9:31, Exo 9:32. 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, Psa 78:47, Psa 78:48; and see Psa 105:32, Psa 105:33. 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, Psa 18:12, Psa 18:13. And there is a plan reference to it on the pouring out of the seventh vial, Rev 16:21. Notice is here taken (Exo 9:26) 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, Exo 9:27, Exo 9:28. 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 (Exo 9:30), 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, Sa1 12:23. Observe,
(1.)The place Moses chose for his intercession. He went out of the city (Exo 9:33), 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 within doors, 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 (Exo 9:29), 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, Exo 9:33. But,
[2.]He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, Exo 9:34, Exo 9:35. The prayer of Moses opened and shut heaven, like Elias's (Jam 5:17, Jam 5:18), 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.
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Summary
Pharaoh, overwhelmed by the devastating seventh plague of hail, makes a desperate and seemingly repentant plea to Moses and Aaron to intercede with the LORD to stop the judgment, promising to finally release the Israelites. This moment marks a temporary, fear-driven concession, revealing the immense pressure of divine judgment but not a genuine change of heart.
Context
Literary Context
This verse is situated at the climax of the seventh plague—the plague of hail, thunder, and fire—which has ravaged the land of Egypt, destroying crops, trees, people, and livestock, sparing only the land of Goshen where the Israelites resided. Immediately preceding this, Pharaoh, for the first time, explicitly confesses his sin and acknowledges the LORD's righteousness, a significant shift from his previous defiance. His plea in this verse is a direct consequence of this overwhelming judgment. Following this verse, Moses intercedes as requested, and the plague ceases. However, true to the recurring pattern, Pharaoh hardens his heart once more, reneging on his promise upon the relief of the judgment.
Historical & Cultural Context
The plague of hail was a direct assault on several prominent Egyptian deities, particularly those associated with the sky, weather, and agriculture. For instance, Nut, the sky goddess; Shu, the god of air; and Seth, the god of storms and chaos, would have been seen as utterly powerless before the LORD's might. The destruction of crops (flax and barley, as noted in Exodus 9:31) and livestock was not merely an economic disaster but a profound theological challenge to Egypt's polytheistic worldview, demonstrating the LORD's absolute sovereignty over creation and the futility of their gods. Pharaoh's "softening" here is not an act of genuine repentance or conversion but a tactical maneuver born of extreme duress, characteristic of ancient Near Eastern rulers who might make temporary concessions to preserve their power or people in the face of overwhelming force.
Key Themes
This verse significantly contributes to several overarching themes in the book of Exodus and the broader Pentateuch. It powerfully illustrates the theme of divine judgment as God actively intervenes in human history to punish sin and secure the release of His people. It also underscores the sovereignty of God over all creation, demonstrating His absolute control over natural forces and His supremacy over all false gods. Furthermore, it highlights the hardening of Pharaoh's heart, a recurring motif that reveals the depth of human rebellion against divine will and serves to magnify God's power and glory. Finally, the verse touches upon the nature of true versus false repentance, distinguishing between a fear-driven concession and a genuine turning to God.
Exposition and Analysis
Exodus 9:28 states: "Intreat the LORD (for [it is] enough) that there be no [more] mighty thunderings and hail; and I will let you go, and ye shall stay no longer."
Key Word Analysis
This primitive root signifies "to burn incense in worship," which then extends to "intercede" or "listen to prayer." Pharaoh's request for Moses to "intreat" the LORD is a profound acknowledgment of Moses' unique access to God and the divine source of the plagues. It's a recognition of Moses' mediatorial role, implying that only through Moses' intercession can the divine judgment be lifted.
This is the personal, covenantal name of God, signifying "the self-Existent or Eternal." Pharaoh's use of "the LORD" (Jehovah) here, rather than a generic term for deity, is a significant concession. It indicates his recognition, albeit under duress, that the God of Israel is the specific and powerful deity behind these judgments, far surpassing the gods of Egypt.
This word can mean "abundant," "much," or "great." In this context, it conveys "too much" or "more than enough." Pharaoh is expressing that the devastation has reached an unbearable level; he has been pushed to his absolute limit by the intensity and destructiveness of the hail.
Verse Breakdown
"Intreat the LORD"
This is Pharaoh's direct appeal to Moses, acknowledging the LORD's power and Moses' special relationship with Him. It's a concession that the plagues are not random events but divinely orchestrated judgments, and that Moses possesses the unique ability to influence the divine will.
"(for [it is] enough) that there be no [more] mighty thunderings and hail"
Pharaoh's desperation is palpable. The parenthetical "it is enough" underscores the overwhelming nature of the judgment. He is not asking for a cessation of all plagues, but specifically the immediate, terrifying, and destructive hail. This reveals a desire for relief from consequences rather than a change of heart concerning his defiance or the release of Israel. The "mighty thunderings" (qôwl) and "hail" (bârâd) emphasize the sheer force of the divine assault.
"and I will let you go, and ye shall stay no longer"
This is Pharaoh's explicit promise, a direct response to the immense pressure. It's the very demand Moses has been making since his first confrontation with Pharaoh. However, the narrative context consistently shows that Pharaoh's promises under duress are insincere and short-lived, broken as soon as the pressure is relieved. This foreshadows his continued resistance and the necessity of further divine intervention.
Literary Devices
The verse employs Dramatic Irony, as the reader is already aware, through God's prior declarations to Moses, that Pharaoh will not truly let Israel go permanently. Pharaoh's promise, though seemingly sincere in his moment of terror, is thus dramatically ironic, highlighting his deep-seated stubbornness and God's ultimate control over the unfolding narrative. There is also a stark Contrast between Pharaoh's verbal concession and his subsequent actions, emphasizing the profound difference between fear-induced compliance and genuine repentance. This recurring pattern of Pharaoh's promises followed by hardening serves as a form of Repetition that reinforces the theme of God's power and Pharaoh's obstinacy.
Theological and Thematic Connections
This verse powerfully illustrates several theological truths. First, it underscores God's absolute sovereignty over creation and His power to execute judgment against those who defy His will. The plagues are not random acts of nature but precise, targeted demonstrations of divine authority, proving the LORD's supremacy over all false gods and human rulers. Second, it reveals the nature of false repentance, where concessions are made out of fear of consequences rather than a genuine transformation of heart. Pharaoh's promise is a tactical retreat, not a spiritual surrender. This highlights the biblical distinction between remorse (regret over consequences) and true repentance (a turning from sin to God). Finally, the verse emphasizes Moses' crucial role as an intercessor, a mediator between God and humanity, foreshadowing the ultimate mediator. This theme of divine judgment and human resistance connects to the broader biblical narrative of God's justice and His unwavering commitment to His covenant people. Pharaoh's hardening heart is a recurring motif that demonstrates the depth of human rebellion against God's will.
Reflection and Application
Exodus 9:28 serves as a timeless reminder that outward concessions made under duress do not equate to genuine change of heart. In our own lives, we may find ourselves making promises to God or others when facing difficult consequences—whether financial ruin, health crises, relational breakdown, or spiritual conviction. This verse challenges us to examine the root of our "repentance." Is it a temporary reaction to pain, a desperate plea for relief from immediate consequences, or a sincere turning from sin with a commitment to lasting transformation and obedience to God's will? True repentance involves not just a desire for relief from consequences, but a fundamental shift in allegiance, a humble acknowledgment of God's righteousness, and a willingness to obey His commands out of love and devotion, not merely fear. It also highlights the power of earnest prayer and intercession, demonstrating that God hears and responds to the pleas of His servants, even when interceding for those who resist Him.
Questions for Reflection
FAQ
Did Pharaoh genuinely repent in this verse?
While Pharaoh expresses remorse and makes a promise to let Israel go, the biblical narrative consistently shows that his "repentance" was not genuine but a temporary reaction to overwhelming divine judgment. As soon as the plague ceased, he hardened his heart again. This pattern indicates that his confession was born of fear and a desire for immediate relief, not a true change of heart or submission to the LORD. His actions demonstrate a regret of consequences, not a turning from sin.
Why did God continue the plagues if Pharaoh promised to let the Israelites go?
God knew Pharaoh's heart would harden again. The plagues served multiple purposes beyond simply securing Israel's release. They were designed to demonstrate God's absolute power over all Egyptian deities and the natural world, to reveal the depth of Pharaoh's rebellion, to bring glory to God's name throughout the earth, and to ultimately secure Israel's deliverance in a way that left no doubt about divine intervention (as God states in Exodus 9:16). The temporary concessions by Pharaoh allowed for further displays of God's might and judgment, fulfilling His sovereign plan and ensuring that Israel, and indeed all nations, would know that the LORD is God.
Christ-Centered Fulfillment
Exodus 9:28, though an Old Testament narrative of judgment and deliverance, finds profound Christ-centered fulfillment. Pharaoh's stubborn resistance to God's will and his inability to genuinely repent foreshadow humanity's inherent rebellion against God. Just as Pharaoh needed a divine act to break his bondage to the hail and ultimately release Israel, humanity is enslaved by sin and requires a greater deliverance than any earthly power can provide. Moses' role as the intercessor, pleading with God on behalf of Pharaoh and later for Israel, points forward to Jesus Christ, the ultimate and perfect mediator. Unlike Moses, whose intercession was often met with continued human resistance and temporary relief, Christ's intercession on the cross fully atoned for sin, securing true and lasting liberation for all who believe. The plagues, which demonstrated God's power over creation and His judgment against sin, are ultimately transcended by Christ's victory over sin, death, and the powers of darkness through His crucifixion and resurrection. He delivers His people not from physical bondage to a human oppressor, but from spiritual bondage to sin and death, offering a genuine and eternal release that no mere human promise could provide (Colossians 1:13-14). Pharaoh's broken promise highlights the futility of human efforts and the necessity of God's decisive, sovereign action through Christ to bring about true freedom and reconciliation. Through Christ, we receive not a temporary reprieve from judgment, but eternal life and a new heart that genuinely turns to God (Ezekiel 36:26-27).