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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
Exodus 9:32 provides a precise detail within the narrative of the seventh plague, revealing God's meticulous control over the devastating hail upon Egypt: while flax and barley were destroyed, wheat and rye were spared because they had not yet matured. This specific agricultural observation underscores divine precision in judgment, demonstrating God's intimate knowledge of creation and His strategic orchestration of events, even introducing a measure of calibrated mercy amidst wrath, setting the stage for subsequent demonstrations of His power.
Context
Literary Context
This verse immediately follows the climactic description of the seventh plague, where an unprecedented hailstorm "smote throughout all the land of Egypt all that was in the field, both man and beast; and smote every herb of the field, and brake every tree of the field" (Exodus 9:25). The preceding verse, Exodus 9:31, specifies that "the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled." Exodus 9:32 then provides a crucial counterpoint, highlighting what was not destroyed, thus setting the stage for the subsequent plague of locusts, which would consume what the hail had left untouched (Exodus 10:15). This narrative progression emphasizes the escalating nature of God's judgments and His deliberate, step-by-step unraveling of Pharaoh's resistance, showcasing His comprehensive control over the natural world as an instrument of His will.
Historical & Cultural Context
Ancient Egypt's economy was fundamentally agrarian, heavily reliant on the annual Nile inundation and the subsequent growing seasons. The biblical account's distinction between crops reflects an accurate understanding of the Egyptian agricultural calendar. Flax and barley were early spring crops, typically sown in autumn and harvested in late winter or early spring (February-March). Wheat and "rie" (spelt, a type of wheat) were later crops, sown after the barley and flax, and harvested in late spring or early summer (April-May). Thus, at the time of the hail plague (likely in late winter), flax and barley would be mature and vulnerable ("bolled" or "in the ear"), while wheat and spelt would still be young, possibly just sprouting or even below ground, and therefore unaffected by the hail. This precise detail lends historical verisimilitude to the biblical narrative, demonstrating the author's intimate knowledge of Egyptian life and the divine precision in the timing of the plague. Such accuracy would have resonated deeply with an ancient audience familiar with these agricultural cycles.
Key Themes
This verse contributes significantly to several key themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of God's absolute sovereignty over creation and all natural processes; the plague is not a random weather event but a divinely orchestrated act. It also highlights God's meticulous precision in judgment, demonstrating that His wrath is not chaotic but purposeful and targeted, affecting specific elements while sparing others based on their state. This calibrated judgment further underscores the theme of divine knowledge and wisdom, as God intimately understands the agricultural cycles of Egypt. Finally, the sparing of certain crops, even amidst devastating judgment, subtly introduces the theme of measured restraint and selective mercy, foreshadowing God's prerogative to preserve and provide, even as He executes His righteous decrees. This selective action sets the stage for the escalating judgments, leading ultimately to the climactic judgment of the firstborn and the liberation of Israel, as detailed in Exodus 12.
Exposition and Analysis
Exodus 9:32 states, "But the wheat and the rie were not smitten: for they [were] not grown up." This seemingly minor detail carries significant theological and narrative weight, revealing much about God's character and the nature of the plagues.
Key Word Analysis
This term refers to the staple grain, Triticum aestivum, which was a cornerstone of the ancient Egyptian diet and economy. Its mention alongside "rie" (spelt) highlights the comprehensive understanding of the various crops cultivated. The sparing of wheat, a later-maturing crop, demonstrates the precise timing and selective nature of the plague.
This word denotes spelt, a hardy, ancient grain (Triticum spelta or Triticum dicoccum) closely related to wheat. Its inclusion further emphasizes the specific agricultural knowledge embedded in the text, as spelt was commonly cultivated in ancient Egypt. The fact that it, like wheat, was "not grown up" underscores the precise agricultural timing of the hail.
This primitive root means "to strike (lightly or severely, literally or figuratively)." In this context, it refers to the destructive impact of the hail. The negative "not smitten" emphasizes the deliberate exemption of these crops, contrasting sharply with the widespread devastation described in previous verses. This highlights God's power not only to destroy but also to preserve.
This word means "unripe" or "not grown up," implying a state of weakness or immaturity. It provides the direct reason for the wheat and spelt being spared. This precise observation underscores the targeted nature of the plague, indicating that the hail was not a random natural disaster but a divinely controlled, precise act, calibrated to the specific stage of the crops' development.
Verse Breakdown
"But the wheat and the rie were not smitten"
This clause introduces a critical exception to the widespread destruction of the seventh plague. It highlights God's selective judgment, demonstrating that the hail was not a random, indiscriminate natural disaster but a divinely controlled, precise act. The sparing of these specific crops reveals God's intentionality and power to command even the elements with surgical accuracy. This precision contrasts sharply with the devastation of the flax and barley, emphasizing the Lord's absolute control over the natural order.
"for they [were] not grown up"
This explanatory clause provides the natural reason for the crops' preservation. It indicates that the wheat and spelt were in an early, immature stage of growth, rendering them impervious to the hail that devastated more developed plants. Theologically, this detail serves as a testament to God's comprehensive knowledge, extending even to the timing of crop maturation in Egypt, demonstrating His ability to use natural phenomena with supernatural precision to accomplish His purposes.
Literary Devices
The verse employs contrast as its primary literary device, setting the spared wheat and rye against the backdrop of the widespread destruction of flax and barley described in the preceding verse. This stark contrast highlights God's specific and deliberate control over the plague, emphasizing that His judgment is not chaotic but precisely targeted. The meticulous detail about the crops' growth stages also serves as a form of narrative precision, reinforcing the historical accuracy and divine authorship behind the events. It subtly showcases God's sovereignty over natural processes, turning the very rhythms of creation into instruments of His will, demonstrating His intimate knowledge and command over the agricultural calendar of Egypt. This precision also functions as foreshadowing, hinting that God's judgments are not yet complete and that the remaining crops will be targeted in a subsequent plague.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's absolute sovereignty and meticulous control over all creation, even down to the growth stages of crops. It demonstrates that divine judgment is not chaotic but purposeful, precise, and strategically executed. Even amidst severe wrath, a thread of measured restraint and calculated mercy is evident, as God spares certain resources, perhaps to sustain life temporarily or to set the stage for further demonstrations of His power. This selective judgment also underscores God's intimate knowledge of the world He created, including the specific agricultural cycles of Egypt. The Lord's plans are not haphazard; they unfold with deliberate intention, revealing His power, wisdom, and the escalating nature of His confrontation with Pharaoh.
Reflection and Application
Exodus 9:32 invites us to consider the profound depth of God's involvement in the world. It reminds us that even in moments of judgment, difficulty, or seemingly random events, God is at work with purpose and precision. For believers, this verse encourages profound trust in God's perfect timing and His detailed orchestration of our lives and circumstances. Just as He knew the maturity of every crop in Egypt, He knows the intricate details of our lives, our challenges, and our needs. We can find comfort in knowing that His plans unfold with deliberate intention, whether in blessing or in allowing hardship, always working towards His ultimate redemptive purposes. This verse challenges us to look beyond surface appearances and discern the purposeful, sovereign hand of God in all things, cultivating a deeper sense of awe and reliance on His wisdom, even when His ways are mysterious.
Questions for Reflection
FAQ
Why did God spare the wheat and rye?
God spared the wheat and rye primarily because of their stage of growth; they were not yet mature enough to be damaged by the hail. Theologically, this detail highlights God's precise control and strategic planning. It was not an act of random destruction but a targeted judgment, demonstrating divine sovereignty over natural processes. Furthermore, sparing these crops set the stage for the subsequent plague of locusts (Exodus 10:1-20), which would then consume what the hail had left, demonstrating an escalation of judgment and leaving the Egyptians with no harvest. It also subtly showcases God's calibrated mercy, providing a temporary reprieve or a strategic delay for further demonstration of His power and to ensure Pharaoh's continued hardening of heart.
Is this just a story, or does it have historical accuracy?
The specific detail about the different maturity cycles of flax/barley versus wheat/rye (spelt) demonstrates a remarkable degree of historical and agricultural accuracy. The author's knowledge of the Egyptian growing seasons, which differed from those in Canaan, suggests either an eyewitness account or a divinely inspired narrative that aligns with historical realities. This precision adds to the credibility of the biblical account, indicating that the plagues were not generic natural disasters but specific, divinely orchestrated events tailored to the Egyptian context and agricultural calendar. Such details reinforce the historical reliability of the Exodus narrative.
What exactly is "rie" in this context?
In the King James Version, "rie" (or "rye") refers to spelt (Triticum spelta or Triticum dicoccum), an ancient grain closely related to wheat. While modern rye (Secale cereale) was not commonly cultivated in ancient Egypt, spelt was a significant crop. The Hebrew word kussemet (כֻּסֶּמֶת) is consistently translated as "spelt" in most modern versions (e.g., ESV, NIV), accurately reflecting the type of grain grown in that region during that period. This translation clarifies the specific agricultural detail and further underscores the biblical writer's precise knowledge of the Egyptian context.
Christ-Centered Fulfillment
While Exodus 9:32 does not contain a direct messianic prophecy, its themes find profound fulfillment and amplification in the person and work of Jesus Christ. The verse highlights God's sovereignty and precise control over creation and judgment. Jesus, as the Son of God, demonstrates this same divine authority and precision. He calms storms with a word (Mark 4:39), commands nature, and exercises perfect timing in His earthly ministry. His miracles over creation (e.g., feeding the multitudes, walking on water) underscore His divine power, echoing the God who precisely controls hail and crop cycles. Just as the Father's will was perfectly executed in the plagues, so too was the Son's mission perfectly aligned with the Father's redemptive plan, as Jesus Himself stated, "I do nothing on my own authority, but speak just as the Father taught me" (John 8:28).
Furthermore, the idea of selective judgment and calibrated mercy in Exodus 9:32 points forward to Christ's ultimate work of salvation. While humanity stands under the judgment of sin, God, in His precise and purposeful plan, sent Jesus not to condemn the world but to save it (John 3:17). Through Christ's atoning death and resurrection, God's justice is fully satisfied, and His mercy is extended to all who believe. Just as certain crops were "spared" in the plague due to their state, so too are believers "spared" from eternal judgment through Christ's sacrifice, reflecting God's deliberate and redemptive plan to preserve a people for Himself. The ultimate fulfillment of God's precise plan for humanity's redemption is found in Jesus, the Lamb of God, whose life, death, and resurrection were perfectly timed and executed according to the Father's eternal will, offering salvation to "whoever believes in Him" (John 3:16).