| Barnes' Notes on the Bible All the cattle - i. e. which were left in the field; compare Exodus 9:19-21.
Clarke's Commentary on the BibleAll the cattle of Egypt died - That is, All the cattle that did die belonged to the Egyptians, but not one died that belonged to the Israelites, Exodus 9:4, Exodus 9:6. That the whole stock of cattle belonging to the Egyptians did not die we have the fullest proof, because there were cattle both to be killed and saved alive in the ensuing plague, Exodus 9:19-25. By this judgment the Egyptians must see the vanity of the whole of their national worship, when they found the animals which they not only held sacred but deified, slain without distinction among the common herd, by a pestilence sent from the hand of Jehovah. One might naturally suppose that after this the animal worship of the Egyptians could never more maintain its ground.
Gill's Exposition of the Entire BibleAnd the Lord did that thing on the morrow,.... Brought a murrain, or a pestilential disease on the cattle. This, according to Bishop Usher, was on the second day of the seventh month, which afterwards became the first month, the month Abib, which answers to part of March and part of April, and seems to be about the seventeenth of March: and all the cattle of Egypt died; not all absolutely, for we read of some afterwards, Exodus 9:9 but all that were in the field, Exodus 9:3 and it may be not strictly all of them, but the greatest part of them, as Aben Ezra interprets it; some, and a great many of all sorts, in which limited sense the word "all" is frequently used in Scripture: but of the cattle of the children of Israel died not one; at least of the murrain, or by the hand of God, and perhaps not otherwise, which was very wonderful, since such a disorder is usually catching and spreading.
Keil and Delitzsch Biblical Commentary on the Old TestamentIn the words "all the cattle of the Egyptians died," all is not to be taken in an absolute sense, but according to popular usage, as denoting such a quantity, that what remained was nothing in comparison; and, according to Exodus 9:3, it must be entirely restricted to the cattle in the field. For, according to Exodus 9:9 and Exodus 9:19, much of the cattle of the Egyptians still remained even after this murrain, though it extended to all kinds of cattle, horses, asses, camels, oxen, and sheep, and differed in this respect from natural murrains.
Geneva Study BibleAnd the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
Wesley's Notes 9:6 All the cattle died - All that were in the field. The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness, and to share in his punishment. The Egyptians worshipped their cattle; it was among them that the Israelites learned to make a god of a calf; in that therefore this plague meets with them. But not one of the cattle of the Israelites died - Doth God take care for oxen? Yes, he doth, his providence extends itself to the meanest of his creatures.
Jamieson-Fausset-Brown Bible Commentary6. all the cattle of Egypt died-not absolutely every beast, for we find (Ex 9:19, 21) that there were still some left; but a great many died of each herd-the mortality was frequent and widespread. The adaptation of this judgment consisted in Egyptians venerating the more useful animals such as the ox, the cow, and the ram; in all parts of the country temples were reared and divine honors paid to these domesticated beasts, and thus while the pestilence caused a great loss in money, it also struck a heavy blow at their superstition.
Matthew Henry's Concise Commentary9:1-7 God will have Israel released, Pharaoh opposes it, and the trial is, whose word shall stand. The hand of the Lord at once is upon the cattle, many of which, some of all kinds, die by a sort of murrain. This was greatly to the loss of the owners; they had made Israel poor, and now God would make them poor. The hand of God is to be seen, even in the sickness and death of cattle; for a sparrow falls not to the ground without our Father. None of the Israelites' cattle should die; the Lord shall sever. The cattle died. The Egyptians worshipped their cattle. What we make an idol of, it is just with God to remove from us. This proud tyrant and cruel oppressor deserved to be made an example by the just Judge of the universe. None who are punished according to what they deserve, can have any just cause to complain. Hardness of heart denotes that state of mind upon which neither threatenings nor promise, neither judgements nor mercies, make any abiding impression. The conscience being stupified, and the heart filled with pride and presumption, they persist in unbelief and disobedience. This state of mind is also called the stony heart. Very different is the heart of flesh, the broken and contrite heart. Sinners have none to blame but themselves, for that pride and ungodliness which abuse the bounty and patience of God. For, however the Lord hardens the hearts of men, it is always as a punishment of former sins.
Matthew Henry's Whole Bible CommentaryChapter 9 In this chapter we have an account of three more of the plagues of Egypt. I. Murrain among the cattle, which was fatal to them (v. 1-7). II. Boils upon man and beast (v. 8-12). III. Hail, with thunder and lightning. 1. Warning is given of this plague (v. 13-21). 2. It is inflicted, to their great terror (v. 22-26). 3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word (v. 27, etc.). Verses 1-7 Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, v. 1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, v. 2, 3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, v. 4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa. 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Ps. 36:6. 4. To make the warning the more remarkable, the time is fixed (v. 5): To-morrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do to-morrow, but it is not so with God. II. The plague itself inflicted. The cattle died, v. 6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom. 8:20, 22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer. 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa. 19:1. III. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God: Not one of the cattle of the Israelites died, v. 6, 7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Ps. 91:6, 7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death. |
