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.

I will spread abroad my hands - That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make some observations on the ancient manner of approaching the Divine Being in prayer. Kneeling down, stretching out the hands, and lifting them up to heaven, were in frequent use among the Hebrews in their religious worship. Solomon kneeled down on his knees, and spread forth his hands to heaven; Ch2 6:13. So David, Psa 143:6 : I stretch forth my hands unto thee. So Ezra: I fell upon my knees, and spread out my hands unto the Lord my God; Ezr 9:5. See also Job Job 11:13 : If thou prepare thine heart, and stretch out thy hands towards him. Most nations who pretended to any kind of worship made use of the same means in approaching the objects of their adoration, viz., kneeling down and stretching out their hands; which custom it is very likely they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expresses humility, contrition, and subjection. If the person to whom the supplication was addressed was within reach, the supplicant caught him by the knees; for as among the ancients the forehead was consecrated to genius, the ear to memory, and the right hand to faith, so the knees were consecrated to mercy. Hence those who entreated favor fell at and caught hold of the knees of the person whose kindness they supplicated. This mode of supplication is particularly referred to in the following passages in Homer: -

Των νυν μιν μνησασα παρεζεο, και λαβε γουνων.

Iliad i., ver. 407.

Now therefore, of these things reminding Jove,

Embrace his knees.

Cowper.

To which the following answer is made: -

Και τοτ' επειτα τοι ειμι Διος ποτι χαλκοβατες δω,

Και μιν γουνασομαι, και μιν πεισεσθαι οΐω.

Iliad i., ver. 426.

Then will I to Jove's brazen-floor'd abode, That I may clasp his knees; and much misdeem Of my endeavor, or my prayer shall speed. Id. See the issue of thus addressing Jove, Ibid., ver. 500-502, and ver. 511, etc.

In the same manner we find our Lord accosted, Mat 17:14 : There came to him a certain man, kneeling down to him γονυπετων αυτον, falling down at his knees.

As to the lifting up or stretching out of the hands, (often joined to kneeling), of which we have seen already several instances, and of which we have a very remarkable one in this book, Exo 17:11, where the lifting up or stretching out of the hands of Moses was the means of Israel's prevailing over Amalek; we find many examples of both in ancient authors. Thus Homer: -

Εσθλον γαρ Δυ χειρας ανασχεμεν, αι κ' ελεησῃ.

Iliad xxiv., ver. 301.

For right it is to spread abroad the hands To Jove for mercy.

Also Virgil: -

Corripio e stratis corpus,

Tendoque supinas ad coelum

cum voce manus, et munera libo

Aeneid iii., ver. 176.

I started from my bed, and raised on high

My hands and voice in rapture to the sky;

And pour libations.

Ptt.

Dixerat: et Genua Amplexus,

genibusque volutans Haerebat.

Ibid., ver. 607.

Then kneel'd the wretch, and suppliant clung around

My knees with tears, and grovell'd on the ground.

Id.

- media inter numina divum Multa Jovem

Manibus Supplex orasse SUPINIS.

Ibid. iv., ver. 204.

Amidst the statues of the gods he stands,

And spreading forth to Jove his lifted hands.

Id.

Et Duplices cum voce Manus ad sidera

Tendit. Ibid. x., ver. 667.

And lifted both his hands and voice to heaven.

In some cases the person petitioning came forward, and either sat in the dust or kneeled on the ground, placing his left hand on the knee of him from whom he expected the favor, while he touched the person's chin with his right. We have an instance of this also in Homer:

Και ρα παροιθ' αυτοιο καθεζετο, και λαβε γουνων

Σκαιῃ· δεξιτερῃ δ' αρ' ὑπ' ανθερεωνος ἑλουσα.

Iliad i., ver. 500.

Suppliant the goddess stood: one hand she placed

Beneath his chin, and one his knee embraced.

Pope.

When the supplicant could not approach the person to whom he prayed, as where a deity was the object of the prayer, he washed his hands, made an offering, and kneeling down, either stretched out both his hands to heaven, or laid them upon the offering or sacrifice, or upon the altar. Thus Homer represents the priest of Apollo praying: -

Χερνιψαντο δ' επειτα, και ουλοχυτας ανελοντο.

Τοισιν δε Χρυσης μεγαλ' ευχετο, χειρας ανασχων.

Iliad i., ver. 449.

With water purify their hands, and take

The sacred offering of the salted cake,

While thus, with arms devoutly raised in air,

And solemn voice, the priest directs his prayer.

Pope.

How necessary ablutions of the whole body, and of the hands particularly, accompanied with offerings and sacrifices were, under the law, every reader of the Bible knows: see especially Exo 29:1-4, where Aaron and his sons were commanded to be washed, previously to their performing the priest's office; and Exo 30:19-21, where it is said: "Aaron and his sons shall wash their hands - that they die not." See also Lev 17:15. When the high priest among the Jews blessed the people, he lifted up his hands, Lev 9:22. And the Israelites, when they presented a sacrifice to God, lifted up their hands and placed them on the head of the victim: "If any man of you bring an offering unto the Lord - of the cattle of the herd, and of the flock - he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him;" Lev 1:2-4. To these circumstances the apostle alludes, Ti1 2:8 : "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." In the apostle's word επαιροντας, lifting up, there is a manifest reference to stretching out the hands to place them either on the altar or on the head of the victim. Four things were signified by this lifting up of the hands. 1. It was the posture of supplication, and expressed a strong invitation - Come to my help; 2. It expressed the earnest desire of the person to lay hold on the help he required, by bringing him who was the object of his prayer to his assistance; 3. It showed the ardor of the person to receive the blessings he expected; and 4. By this act he designated and consecrated his offering or sacrifice to his God.

From a great number of evidences and coincidences it is not unreasonable to conclude that the heathens borrowed all that was pure and rational, even in their mode of worship, from the ancient people of God; and that the preceding quotations are proofs of this.

But as for thee, and thy servants,.... Notwithstanding the confession of sin he had made, and his earnest request that the Lord might be entreated to remove this plague, and though he had been assured it would be removed:

I know that ye will not yet fear the Lord God: they had not feared him yet; the confession of sin made did not arise from the true fear of God, but from a dread of punishment, and when delivered from this plague, the goodness of God would have no such effect as to cause him and his servants to fear the Lord; or "I know, that before ye were afraid of the face of the Lord God" (n), which Kimchi (o) and Ben Melech interpret thus,"I know that thou and thy servants, before I pray for you, are afraid of the face of the Lord God, but after I have prayed, and the thunders and rain are ceased, ye will sin again;''and so they did.

(n) "priusquam timeretis", Tigurine version. (o) Sepher Shorash, rad.

Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned--This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to confess he has done wrong in opposing the divine will. At the same time he calls for Moses to intercede for cessation of the calamity. Moses accedes to his earnest wishes, and this most awful visitation ended. But his repentance proved a transient feeling, and his obduracy soon became as great as before.