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So I'll read beginning in verse 
one. "'And the Lord said to Moses, 
"'I will bring one more plague on Pharaoh and on Egypt. "'Afterward, 
he will let you go from here. "'When he lets you go, "'he will 
surely drive you out of here altogether. "'Speak now in the 
hearing of the people, "'and let every man ask from his neighbor, 
"'and every woman from her neighbor, "'articles of silver and articles 
of gold. "'And the Lord gave the people 
favor "'in the sight of the Egyptians. "'Moreover, the man Moses was 
very great "'in the land of Egypt, "'in the sight of Pharaoh's servants, 
and in the sight of the people. Then Moses said, thus says the 
Lord, about midnight I will go out into the midst of Egypt, 
and all the firstborn in the land of Egypt shall die, from 
the firstborn of Pharaoh who sits on his throne, even to the 
firstborn of the female servant who is behind the hand mill, 
and all the firstborn of the animals. Then there shall be 
a great cry throughout all the land of Egypt, such as was not 
like it before, nor shall be like it again. "'But against 
none of the children of Israel "'shall a dog move its tongue, 
against man or beast, "'that you may know that the Lord does 
make a difference "'between the Egyptians and Israel. "'And all 
these, your servants, shall come down to me "'and bow down to 
me, saying, "'Get out, and all the people who follow you. "'After 
that I will go out.' "'Then he went out from Pharaoh in great 
anger. "'But the Lord said to Moses, 
"'Pharaoh will not heed you, "'so that my wonders may be multiplied 
"'in the land of Egypt. So Moses and Aaron did all these 
wonders before Pharaoh, and the Lord hardened Pharaoh's heart, 
and he did not let the children of Israel go out of his land. Amen. Well, if you go back for 
just a moment, just by way of review, the book of Exodus obviously 
follows closely on the heels of the book of Genesis, because 
Joseph was in Egypt, the children of Israel multiplied there in 
Egypt, and the Pharaoh was at odds with them. So in chapter 
1, you have the oppression of Israel by Egypt. In chapter 2, 
you have the birth of Moses, who functions as the deliverer. 
Chapter 3, you have the specific commission given by God to Moses. And then in chapter 4, the preparation 
of Moses by God. Moses first meets with Pharaoh 
in chapter 5, and then chapter 6 is God's word to Moses, giving 
him assurance that his mission would ultimately be successful. 
God roots that in the promise, the covenant that he made with 
the fathers before. And then we have the 10 plagues. 
It begins in chapter 7 at verse 1, and then ends properly in 
chapter 11 at verse 10, but the final plague is actually recorded 
in verses 29 and 30 in chapter 12. So while the 10th plague 
is the severest of the plagues, the emphasis is more on, in chapter 
12, Passover and the Feast of Unleavened Bread. Not that it 
doesn't indicate the actual nature of the 10th plague, but as I 
said, it's only indicated in chapter 12 at verses 29 to 30. So chapters 7 to 11, and including 
chapter 12, rehearse the 10 plagues that God poured out upon Egypt 
in order for Pharaoh to let his people go. So as we look here 
at chapter 11, we want to notice first the announcement of the 
10th plague, secondly, the description of the 10th plague, and then 
thirdly, the rebellion of Pharaoh against the god of the 10th plague. Now when we look at this announcement, 
if you look specifically at verses 1 to 3, they are parenthetical. They don't happen actually at 
this particular time. If you look at chapter 10 at 
verse 27, it says, The Lord hardened Pharaoh's heart, and he would 
not let them go. Then Pharaoh said to him, Get 
away from me, take heed to yourself, and see my face no more. For 
in the day you see my face, you shall die. So Moses said, You 
have spoken well. I will never see your face again. Again, chapter 1, verses 1 to 
3 are parenthetical. Either they were privately revealed 
to Moses, or they had been revealed already to Moses. In fact, if 
you look at verse 1 in chapter 11, I think the NIV translates 
it well, or at least helpfully. And the Lord had said to Moses, 
This was information privy to Moses, verses 1 to 3. But when you drop down to verse 
4, Moses is still in the presence of Pharaoh. Some have suggested 
that there's some sort of discrepancy, because at the end of chapter 
10, Pharaoh chases Moses off, and then again here in chapter 
11, Moses is in the presence of Pharaoh again. No, he never 
left until chapter 11 at verse 8. So again, verses 1 to 3 are 
parenthetical. It is information, and again, 
he either privately revealed to Moses while he's in the presence 
of Pharaoh, or it was information that had been previously given 
to him. And the same holds true with 
verses 9 and 10. This was information that had 
been communicated previously to Moses in terms of God's plan 
for Pharaoh. Now notice, in terms of this 
parenthetical statement in verses 1 to 3, in the first place there 
is a promise of liberty. Verse 1, And the Lord said to 
Moses, I will bring one more plague on Pharaoh and on Egypt. 
Afterward he will let you go from here. When He lets you go, 
He will surely drive you out of here altogether. So this is 
the promise of liberty that began way back. Remember that there 
was oppression, and it wasn't just a little bit of hardship. 
What we had was a situation of systematic persecution of Israelites 
in the land, the death of the firstborn. slavery, very difficult 
slavery, where there were no supplies supplied to them, and 
they had to endeavor after all of those things in order to please 
the Pharaoh. So the series of plagues began 
in chapter 7 at verse 14. The first was the water into 
blood, the second was frogs, third lice, fourth flies, fifth 
livestock diseased, sixth boils, seventh hail, eighth locusts, 
and the ninth was the darkness. Now of course, the tenth being 
the most severe, that's what broke the back of Pharaoh ultimately, 
and Egyptian oppression, and they let the people of Israel 
go. Now with reference to the nine 
previous plagues, Pharaoh had dismissed them. They didn't make 
the impact upon him. Now there were instances or times 
where he felt the pain just a little bit, And so he would ask for 
a reprieve, but he wasn't repentant, he wasn't sorry, and he was never 
intent on letting the people go. He tried to jockey, he tried 
to barter with Moses, go ahead, you guys go, but leave your children 
here. Moses says, that's not going 
to work for us. We're not going to come back. If you keep our 
children, then that means that we're going to come back. Next 
time he again barters with Moses, go ahead and take your children, 
but I want you to leave your livestock behind. That was not 
the deal. Yahweh says, let my people go. My people, their children, their 
livestock, and everything that they possess so that they can 
go out into the wilderness to worship the true and living God. 
Now, when we see this, this is ultimately the end of tyranny 
and the promise of liberty. When he lets you go, he will 
surely drive you out of here altogether. So the 10th plague 
would be the end of tyranny. But there's not only this promise 
of liberty, there's a promise of prosperity. Notice what he 
says in verses 2 and 3. Speak now in the hearing of the 
people and let every man ask from his neighbor. That's a better 
translation than the old King James. The old King James has 
let every man borrow of his neighbor. That's not what was in view. 
They're not borrowing things from the Egyptians and then had 
the plan to return it. The new King James renders this 
much better. Speak now in the hearing of the 
people and let every man ask from his neighbor and every woman 
from her neighbor articles of silver and articles of gold. 
So there is this promise of prosperity, and this is reminiscent of chapter 
three. Chapter three, there is this 
programmatic statement concerning all that the Lord would do. In 
chapter three at verse 20, so I will stretch out my hand and 
strike Egypt with all my wonders, which I will do in its midst, 
and after that he will let you go. And I will give this people 
favor in the sight of the Egyptians, and it shall be when you go that 
you shall not go empty handed. But every woman shall ask of 
her neighbor, namely of her who dwells near her house, articles 
of silver, articles of gold, and clothing, and you shall put 
them on your sons and on your daughters, so you shall plunder 
the Egyptians." And then if you turn over to chapter 12, you 
will see this specifically applied. Chapter 12 at verses 35 and 36. Now the children of Israel had 
done according to the word of Moses, and they had asked from 
the Egyptians articles of silver, articles of gold, and clothing. 
And the Lord had given the people favor in the sight of the Egyptians, 
so that they granted them what they requested. Thus they plundered 
the Egyptians. So going back to chapter 11, 
there's this promise of liberty in verse 1, but as well this 
promise of prosperity in verses 2 and 3. Calvin says, he repeats 
his command as to the spoiling of the Egyptians, of which mention 
was made in the third chapter. For it was not enough for God 
to rescue his people from that cruel tyranny under which their 
wretched lives were scarcely protracted in great poverty and 
distress. unless he also enrich them with 
large possessions, as if they were carrying away the prizes 
of victory from conquered enemies." So because of their time under 
the heavy hand of oppression, God not only promises them liberty, 
but great prosperity, and we see that they certainly prevailed 
with reference to the Egyptians. But notice specifically the origin, 
the source, or the rationale for this. Verse 3, the Lord gave 
the people favor in the sight of the Egyptians. It was due 
to God's grace. It wasn't due to their ingenuity, 
or to their savvy, or to their obedience, or to their righteousness. 
It wasn't owing to anything in them, but it was ultimately the 
sovereign grace of God. The Lord gave the people favor 
in the sight of the Egyptians. So there is, in the first place, 
in terms of the announcement of the Tenth Plague, this promise 
of liberty and this promise of prosperity. Now notice, secondly, 
we have the description of the Tenth Plague, verses 4 to 8. 
Now remember, Moses is still in the presence of Pharaoh. He 
has not left him yet. There is this angry exchange 
in verses 27 to 29 at the end of chapter 10, but Moses hadn't 
departed yet until chapter 11 at verse 8. So he is rehearsing 
before the tyrant the plan and purpose of God relative to this 
10th play. Now notice in the first place 
the divine initiative involved. Then Moses said, thus says the 
Lord, about midnight I will go out into the midst of Egypt. Divine initiative. God says, 
I will go out. The Lord previously used means. That is to say, he worked immediately. And the word immediately, used 
as an adjective, means to act through, involving, or dependent 
on an intervening agency. So, God worked through nature, 
water into blood, frogs, lice, flies, livestock, disease, boils, 
hail, locusts, darkness. Doesn't mean that God wasn't 
active. Doesn't mean that these things happened haphazardly. 
Doesn't mean that God got a lucky break and nature simply converged 
to bring, you know, righteous judgment upon the oppressor. 
No, God used those particular means. He does that. He's free 
to do that. But with reference to the 10th 
plague, He acts immediately. And I don't mean quickly, but 
used as an adverb, it means without intervening medium or agent concerning 
or affecting directly. So then Moses said, thus says 
the Lord about midnight, I will go out into the midst of Egypt. Now notice in terms of the other 
references in scripture, the same thing is underscored. Look 
at chapter 12 at verse 29. Chapter 12 at verse 29, and it 
came to pass at midnight, that the Lord struck all the firstborn 
in the land of Egypt, from the firstborn of Pharaoh, who sat 
on his throne, to the firstborn of the captive, who was in the 
dungeon, and all the firstborn of livestock." The emphasis is 
upon God. It's not immediate use of means. 
It is the immediate intervention of God upon the tyrant. Just 
so you know, and just so I'm clear, it's not as if God isn't 
involved when he uses flies or when he uses livestock being 
diseased. That's as much God as is this, 
but the text is very conspicuous that God acts directly in the 
execution of his justice upon godless Egypt. Turn over to Numbers 
chapter 33. You see the same emphasis there. 
Numbers chapter 33. This is essentially a rehearsal 
of where Israel had been. Moses is musing on their journeys 
and in verse 1 it says, Now Moses wrote down the starting 
points of their journeys at the command of the Lord. And these 
are their journeys according to their starting points. They 
departed from Ramesses in the first month on the 15th day of 
the first month. On the day after the Passover, 
the children of Israel went out with boldness in the sight of 
all the Egyptians. I think verse 4 is one of the 
more terrifying statements in all of the Bible. So God acts 
directly and immediately in terms of bringing judgment to bear 
upon oppressive Egypt. Turn over to Psalm 136, a psalm 
that extols the mercy of God. And as the psalmist extols the 
mercy of God, he uses the recurring refrain. And for the mercy... I'm sorry, I'm looking at the 
wrong text here. Psalm 135. Notice in 135, specifically 
in verses 5 to 12. Verse 5, For I know that the 
Lord is great, and our Lord is above all gods. Whatever the 
Lord pleases, He does in heaven and in earth, in the seas and 
in all deep places. He causes the vapors to ascend 
from the ends of the earth. He makes lightning for the rain. 
He brings the wind out of His treasuries. We see the greatness, 
the majesty, the excellence and power of God in creation. As well, notice, we see it in 
Providence. He destroyed the firstborn of 
Egypt, both of man and beast. He sent signs and wonders into 
the midst of you, O Egypt, upon Pharaoh and all his servants. 
He defeated many nations and slew mighty kings, Sihon king 
of the Amorites, Od king of Bashan, and all the kingdoms of Canaan, 
and gave their land as a heritage, a heritage to Israel his people. It's a demonstration of the majesty 
and power of God seen, yes, in creation, but as well in providence 
with the specific application to the execution of his vengeance 
and justice upon oppressing nations that victimized Israel. And then 
notice that the psalmist rehearses the goodness of God most high 
and praises his mercy as it endures forever in Psalm 136, and then 
notice specifically in verses 10 to 12. to him who struck Egypt 
in their firstborn, for his mercy endures forever." Brethren, it's 
a matter of perspective, because if an Egyptian had been reading 
Psalm 136, he would not interpret this act as God's mercy. God's act of justice and judgment 
and righteousness vented out upon oppressing Egypt is a great 
act of mercy to His people. You see those themes combined 
in Scripture. The blessing of God's people 
is typically accompanied by the vengeance of God upon their enemies. And that's what salvation ultimately 
is about. You see that at the marriage 
supper of the Lamb, for instance, in Revelation chapter 19. As 
the saints enjoy that, they are privy to and witness the punishment 
of the whore and the false prophet in the lake of fire. And so what 
the psalmist is doing is extolling the mercy of God, and that mercy 
of God is seen in the judgment of God upon oppressive Egypt. So to him who struck Egypt in 
their firstborn, for his mercy endures forever, and brought 
out Israel from among them, for his mercy endures forever, with 
a strong hand and with an outstretched arm, for his mercy endures forever. To him who divided the Red Sea 
in two, for his mercy endures forever, and made Israel pass 
through the midst of it, for his mercy endures forever. but 
overthrew Pharaoh and his army in the Red Sea, for his mercy 
endures forever." So we see that the scripture attests to the 
reality that this 10th plague is directly connected to the 
majesty, sovereignty, and providence of God in executing this judgment 
Himself upon this nation for their oppression of His people. Now, going back to chapter 11, 
we not only see divine initiative, but we see the nature of the 
plague in the death of the firstborn in verses 5 to 8. In the first 
place, you see the extent of the judgment in verse 5. "'and 
all the firstborn in the land of Egypt shall die, "'from the 
firstborn of Pharaoh who sits on his throne, "'even to the 
firstborn of the female servant, "'who is behind the hand mill, 
"'and all the firstborn of the animals.'" And if you look over 
at chapter 12, at verse 30, it says, "'So Pharaoh rose in the 
night, he, all his servants, "'and all the Egyptians, "'and 
there was a great cry in Egypt, "'for there was not a house where 
there was not one dead. I think we can infer from this 
that it's not simply the firstborn of the sons of the males, but 
it also included the firstborn daughter, because the scope of 
the judgment involved every household in Egypt. That's what chapter 
12, verse 30 says. There was a great cry in Egypt, 
for there was not a house where there was not one dead. So it's 
not just the firstborn son that's in view, but it's the firstborn 
within a household in Egypt. And then as well, we notice that 
the plague includes all sectors of society, from the firstborn 
of Pharaoh who sits on his throne, even to the firstborn of the 
female servant, who is behind the hand mill, and all the firstborn 
of the animals." Now, if we ask the question, why the animals? They didn't do anything wrong. 
Again, it was the judgment and the vengeance of God upon this 
oppressing nation, and it would be a full-orb judgment upon every 
living creature. And ultimately, before we say, 
you know, that seems a bit severe, it seems a bit extreme, it is 
the principle or the law of retribution, the lex talionis. It is the application 
of an eye for an eye. In fact, if you go back to chapter 
4, God makes this clear very early on. Always amazes me when 
people come to passages like the 10th plague and they say, 
oh, how unfair this is of Israel's God to go in and utterly decimate 
every firstborn in Egypt. And having forgotten the decimation 
of the firstborn of Israel when it came to Pharaoh's oppression 
by way of executing these little children. But notice specifically 
in Exodus chapter four at verse 21. And the Lord said to Moses, 
when you go back to Egypt, see that you do all those wonders 
before Pharaoh, which I have put in your hand, but I will 
harden his heart so that he will not let the people go. Then you 
shall say to Pharaoh, thus says the Lord, Israel is my son, my 
firstborn. I think we've talked about that 
terminology, doesn't necessarily mean the first one that ever 
existed, but it means the preeminent one. When Paul refers to Jesus, 
as the firstborn from the dead is not suggesting that he's somehow 
created, but he is suggesting that he is in fact the preeminent 
one. Now notice, thus says the Lord, Israel is my son, my firstborn. Now notice in verse 23. So I 
say to you, let my son go that he may serve me. But if you refuse 
to let him go, indeed, I will kill your son, your firstborn. So by the time we get to the 
10th plague, no one can claim ignorance. Pharaoh can't say, 
hey, I didn't know what was in store. Oh, you certainly did, 
because Moses, the prophet of God, schooled you in the word 
of God every step of the way. And then as we look at the response 
to the judgment indicated in verses 6 to 8, you notice that 
there is a great cry in Egypt. Verse 6, Then there shall be 
a great cry throughout all the land of Egypt, such as was not 
like it before, nor shall be like it again. The cry would 
be the result when everybody discovered that their firstborn 
was dead. That would certainly cause a great deal of grief among 
the Egyptians when they saw the absentee chair at the breakfast 
table, and then they went to the bedroom to investigate why 
Junior wasn't at the table, and they found out that he had been 
struck by God as a result of Pharaoh's oppression of Israel. 
As well, this is in contradiction, or contrast rather, to the cry 
of Israel. Israel cries several times in 
the early chapters, and their cry comes to the ear of Yahweh, 
and He hears their cries and their groanings, and He brings 
vindication to them. And then notice, not only would 
there be a great cry in Egypt, there would be great calm in 
Israel, or among the Israelites. Verse seven, but against none 
of the children of Israel shall a dog move its tongue, against 
man or beast, that you may know that the Lord does make a difference 
between the Egyptians and Israel. There's one of two ways we can 
take this tongue moving, or not the tongue moving its dog, but 
the dog moving its tongue. There's one of two ways that 
this can go. It could be the view that Egypt could not do 
anything to Israel, not even the barking of the dog. Not even 
one of the dogs of Egypt could have barked at Israel. Robert 
Alter explains. That is, not even a menacing 
gesture toward them will be made. Walter Kaiser takes it a different 
way. The view that while there is 
crying in Egypt, not even a dog would bark among the Israelites. 
Kaiser says an unprecedented outpouring of grief would follow. 
But among the Israelites, there would be such tranquility on 
the evening that not a dog would have occasion to bark. Whichever 
way we take it, the latter part of verse 7 underscores the theological 
truth. Notice that you may know that 
the Lord does make a difference between the Egyptians and Israel. And I think that's encouraging 
and comforting for the people of God in all ages. I mean, if 
you did, you know, what kind of oppression do we find in the 
Bible? Certainly, Egypt's oppression 
of Israel ranks in the top five of bad things. And when we review 
the account and we see again the opening chapter in Exodus 
and we see the cry of Israel going up to Yahweh, it's horrific. There is this systemic persecution 
of the firstborn of Israel. There is great destruction, there's 
great pain, there's great misery inflicted upon them. And as we 
read through the chapters, and as we consider the time frame 
involved, we might imitate, if we were them at that time, the 
souls of the righteous under the altar in Revelation chapter 
6. How long, O God, until you avenge 
our blood? I mean, there must have been 
that longing on the part of Israel, but God does come to their aid, 
come to their rescue, and he brings vindication. that you 
may know that the Lord does make a difference between the Egyptians 
and Israel. Egypt's not always going to win. 
The oppressors of Christ's church do not win. We know they'll mount 
up their opposition. Jesus says, I will build my church 
and the gates of Hades shall not prevail against it. They 
will try, they will engage, they will mount up, they will oppose, 
they will afflict, they will bring persecution to bear upon 
the people of God, but they will not be victorious. The book of 
Revelation underscores for us the triumph of our Lord, well 
not just Revelation, the entirety of the Bible underscores for 
us the triumph of our Lord Jesus Christ. So God makes a difference 
between Egypt and between Israel. And then notice what it goes 
on to say in terms of the demand of Egypt in verse 8. Verse 8, 
And all these your servants shall come down to me, and bow down 
to me, saying, Get out, and all the people who follow you. After 
that I will go out. Then he went out from Pharaoh 
in great anger. So after this exchange, Moses 
departs. But don't miss the significance 
of verse eight. He declares to Moses what's gonna 
happen after the 10th plague. I'm sorry, he declares to Pharaoh 
what's gonna happen after the 10th plague. And all these servants 
shall come down to me and bow down to me. Now, he's adding 
insult to injury here. He is insulting Pharaoh. Again, 
brethren, do not miss this. Calvin said, these words inflicted 
no slight wound on the tyrant's mind. To sort of amplify it, 
Moses says, while you have resisted the living and true God, your 
servants and all the people will bow down to me and say, get out. Remember we saw, probably it's 
been a few months now, but if you look back at chapter 10, 
during the 8th plague, with reference to the locusts, it underscores 
something that I think is true even of today. There's often 
the case that the political class isn't too conscious about what's 
going on on the streets. And that actually obtained in 
Egypt. At verse 7 in Exodus chapter 
10, Pharaoh's servants said to him, How long shall this man 
be a snare to us? Let the men go, that they may 
serve the Lord their God. Do you not yet know that Egypt 
is destroyed? He was so full of pride, so full 
of hubris, so full of self-confidence, he didn't see that his actions, 
his rebellion against the living and true God, his oppression 
of the children of the living and true God, was ultimately 
resulting in the devastation and decimation of Egypt itself. In fact, turn over to chapter 
12 for just a moment. Notice at verse 37. Then the 
children of Israel journeyed from Ramesses to Sukkoth, about 
600,000 men on foot, besides children. A mixed multitude went 
up with them also, and flocks and herds, a great deal of livestock. It wasn't just Israelites who 
fled Pharaoh's oppression. There were Egyptians, there were 
others that, guess what, didn't want to live under the reign 
of a tyrant who wanted to oppose the living and true God to the 
point of frogs, lice, dead livestock, and even the death of the firstborn. 
I mean, face it, brethren, if you had Pharaoh as your king, 
if you had the opportunity to bail, you might just follow the 
Israelites as well. So when he announces this, then 
Pharaoh responds, not with repentance, not with humility, not with, 
wow, that 10th plague sounds like a real humdinger. I wanna 
stop this train before it goes off the tracks. Let me repent, 
let me forsake, and let me let you go. No, he says, get out. And I'm sorry, this is what Moses 
says. They will say, get out and all 
the people who follow you. After that, I will go out. Then 
he went out from Pharaoh in great anger. So they part ways at that 
point. And then the chapter ends as 
so many chapters in Exodus have already ended. The rebellion 
of Pharaoh against the God of the 10th plague. Notice in verse 
9, the rebellion, but the Lord said to Moses, probably again 
the Lord had said to Moses, Pharaoh will not heed you, so that my 
wonders may be multiplied in the land of Egypt. And notice 
that there is a rationale or a reason for Pharaoh's rebellion. Again, we may not like this if 
we're Arminians. We may not like this if we're, 
you know, sensitive Calvinists that think through these things 
and say, well, that doesn't seem quite fair. But God is most wise. God is most holy. God is righteous. God is just. Whatever he does 
is good. And so it says, Pharaoh will 
not heed you, so that my wonders may be multiplied in the land 
of Egypt. In other words, as Paul invokes 
this scene in Romans chapter 9, it is in order to demonstrate 
the absolute power and sovereignty of God Almighty. You see, brethren, 
God does that from time to time. He shows forth His mighty right 
arm. He does so in the foil of wicked 
men, men like Pharaoh. So the pattern? Pharaoh will 
not heed you. The reason? So that the multiplication 
of God's wonders in the land of Egypt and ultimately the manifestation 
of his glory not only in Egypt but throughout the world. Remember 
David in the valley of Eilat? when he bests Goliath. It wasn't 
just so Israel would know that there was a God in Israel, which 
they certainly needed to be tutored in, because as we open the chapter 
in chapter 17, Saul and his armies are hiding from the Philistine 
giant. They had no confidence in the 
true and living God. They had no trust in Yahweh of 
Israel. It was David who said, who is 
this uncircumcised Philistine who taunts the armies of Israel? 
David says, let me at him. But not only is it the purpose 
in order to teach Israel that there's a God in Egypt, but so 
that all the earth may know that there is a God over all things. And that's one of the emphases 
here in the plagues, so that Yahweh of Israel can demonstrate 
His glory. And then chapter 10, so Moses 
and Aaron did all these wonders before Pharaoh, and the Lord 
hardened Pharaoh's heart, and He did not let the children of 
Israel go out of His hand. So the performance of the signs 
before Pharaoh and the hardening of Pharaoh's heart. We've dealt 
with this on multiple occasions. The first reference to the hardening 
of Pharaoh's heart is in chapter 3 at verse 19. There's several 
subsequent references. God hardens Pharaoh's heart. Chapter 4 at verse 21, chapter 
7 at verse 3, chapter 9 verse 12, chapter 10 at verse 1, 20 
and 27, here in chapter 11 at verse 10, chapter 14 at verse 4, 8 
and 17. As well, we find that Pharaoh 
hardens his own heart several times along the way. And as we 
have had cause to notice, Pharaoh wasn't a blank slate. Pharaoh 
wasn't some innocent little guy. Pharaoh was a wretch. Pharaoh 
oppressed the people of Israel. Pharaoh had a slave labor force. 
Pharaoh was a bad character. For God to harden Pharaoh's heart 
is an act of justice. It is an act of righteousness. 
It is to demonstrate his power and his glory. Just like in Matthew 
11 at verse 25, when Jesus says, I thank you, Father, Lord of 
heaven and earth, for thou didst hide these things from the wise 
and prudent. Have you ever thought through 
that? People might say, well, that's not fair that God hides 
these things from the wise and the prudent. Well, it's an act 
of justice. Again, he's not dealing with 
innocent, polished people that only have a bent toward holiness 
and righteousness. These are persons that oppose 
Christ, they oppose the gospel, and this is God's justice and 
judgment poured out upon them. I think Calvin very aptly sort 
of summarizes this whole emphasis concerning the hardening of Pharaoh's 
heart. He says, since the expression 
seems harsh to delicate ears, many soften it away by turning 
the act into mere permission, as if there were no difference 
between doing and permitting to be done, or as if God would 
commend his passivity and not rather his power. As to myself, 
I am certainly not ashamed of speaking as the Holy Spirit speaks, 
nor do I hesitate to believe what so often occurs in Scripture, 
that God gives the wicked over to a reprobate mind, gives them 
up to vile affections, blinds their minds and hardens their 
hearts. But they object that in this way God would be made 
the author of sin, which would be a detestable impiety. I reply that God is very far 
from the reach of blame when He is said to exercise His judgments. 
Wherefore, if blindness be a judgment of God, it ought not to be brought 
in accusation against Him that He inflicts punishment. But if 
the cause be often concealed from us, we should remember that 
God's judgments are not without reason called a great deep. And therefore, let us regard 
them with admiration and not with railing." I think that's 
a gold quote there. I think that is something to 
keep in mind if you have talked to non-believers, they don't 
like the God of Exodus. They don't like him at all. They 
don't like the God of the conquest. They don't like the God who calls 
Israel or commands Israel to go in and dispossess the land 
of Canaan of its inhabitants. They don't like this reality 
And I dare say that some in the church don't like it either. 
They get embarrassed by it, they try to explain it away. I think 
Calvin has a better approach relative to the biblical data 
in that we understand this is a judgment from a just and righteous 
God upon a wicked man. And then, again, the decision 
of Pharaoh is underscored at the end of verse 10, he did not 
let the children of Israel go out of his land. That sets the 
stage for the 10th plague, but as I said, it's surrounded by 
the institution of Passover and the Feast of Unleavened Bread, 
which, God willing, we'll look at next Wednesday. But just in 
terms of some concluding thoughts, in the first place, you see the 
judgment upon Egypt. And that judgment upon Egypt 
involves the end of tyranny and the blessing of God's people. 
Turn over to Joshua 21. You see these two sort of themes 
combined. Joshua chapter 21. I think this 
would be an encouraging and helpful word for the people of God in 
Myanmar, for the people of God in China, for the people of God 
in Afghanistan, for the people of God that are going through 
great hardship and suffering and difficulty. The end of tyranny 
is the blessing upon God's people. If you look at Joshua 21 at verse 
43. So the Lord gave to Israel all 
the land of which he had sworn to give to their fathers, and 
they took possession of it and dwelt in it. The Lord gave them 
rest all around, according to all that He had sworn to their 
fathers. And not a man of all their enemies stood against them. 
The Lord delivered all their enemies into their hand. Not 
a word failed of any good thing which the Lord had spoken to 
the house of Israel. All came to pass. A similar emphasis 
is found in the New Jerusalem. Revelation chapter 21. A couple 
of places. Chapter 21 at verse 8. But the 
cowardly, unbelieving, abominable, murderers, sexually immoral, 
sorcerers, idolaters, and all liars shall have their part in 
the lake which burns with fire and brimstone, which is the second 
death." Why tuck that in to a description of the New Jerusalem? Yes, warning 
the people of God, exhortation to the people of God, make sure 
you're faithful, make sure you're persevering, make sure that the 
faith you have once confessed, you hold on to firm until the 
end. Certainly that's part of it, but one of the blessings 
of the eternal state, one of the joys of the New Jerusalem, 
is the exclusion of these people from her confines. In other words, 
it is the great joy of God's people to end up in that place 
wherein righteousness dwells, where there are no cowardly, 
unbelieving, abominable, murderers, sexually immoral, sorcerers, 
idolaters, and liars. They will be consigned to the 
lake which burns with fire and brimstone, which is the second 
death. Similar emphasis in verse 27. 
Again, after this glowing description of the New Jerusalem. And the 
New Jerusalem, by the way, is described as a temple. God begins 
the Bible with a temple. God ends the Bible with a temple. You have to understand, the Garden 
of Eden was a temple. It was a place for God and man 
to dwell together in communion, union, and harmony. So what was 
lost in the garden as a result of Adam's sin is restored to 
us as a result of the last Adam's righteousness. So there's this 
glowing description of New Jerusalem in terms that are reminiscent 
of any description of temple in scripture. But at the end, 
verse 27, but there shall by no means enter it anything that 
debiles. or causes an abomination or a 
lie, but only those who are written in the Lamb's Book of Life." 
Again, warning, exhortation, make sure you're persevering, 
all those sorts of things, but as well, blessing, beatitude, 
joy, happiness. In the New Jerusalem, there won't 
be abortion clinics. In the New Jerusalem, there won't 
be sexual perversion. In the New Jerusalem, there won't 
be those sorts of things that obtain in this present evil age. And then again in chapter 22, 
verses 14 and 15, blessed are those who do his commandments 
that they may have the right to the tree of life and may enter 
through the gates into the city. But outside are dogs and sorcerers 
and sexually immoral and murderers and idolaters and whoever loves 
and practices a lie. So you see the exclusion of the 
godless from the presence of the godly is entailed in God's 
justice upon the wicked and upon his salvation of the righteous. As well, in the book of Exodus, 
in terms of the plagues, we see the perfections of God. We see 
his justice in the execution of his wrath and judgment, not 
only upon Pharaoh and the Egyptians, but as we see in chapter 12 at 
verse 12, and against all the gods of Egypt, I will execute 
judgment. I am the Lord. So in other words, 
all those things we saw, those various plagues, and the various 
things that God used immediately to bring judgment to bear, we 
saw that in many instances Egyptians had those things as gods or idols, 
or in some way they were connected to religion for that. So God 
is not only judging Egypt, but He's judging the gods of Egypt 
to show and declare that He is in fact a true and living God. 
As well, you see the sovereignty of God in His control of nature, 
in the use of those things immediately, but as well in the death of the 
firstborn. He is the one that executes judgment. He is over nature. He is over 
life. As well, you see the omnipotence 
of God in the elimination of the firstborn in one swift act. It's not as if He has to go from 
door to door and make sure that every one of the firstborn is 
dead. He's God. He's able, by His power, to do 
that. And then in the midst of this, 
the mercy of God in the redemption of Israel. In our chapter, specifically 
at verse 3, God gave the people favor. And then in verse 7, The 
Lord does make a difference between the Egyptians and Israel. So 
you see His perfections, His attributes manifested, and then 
finally you see His providence in the hardening of Pharaoh's 
heart, in the turning of the Egyptians' heart against Israel. Before they would come to Moses 
and bow down and say, get out and take all our money with you, 
they had been turned against Israel previously, again, to 
manifest and demonstrate the glory of God. Psalm 105, 23 to 
25. Israel also came to Egypt and 
Jacob dwelt in the land of Ham. He increased his people greatly 
and made them stronger than their enemies. He turned their heart 
to hate his people to deal craftily with his servants in order to 
demonstrate his power and his glory. He then turns the Egyptians 
toward Israel according to verse 3. The sovereignty of God in 
His decree is seen. Whatever God ordains comes to 
pass. It's not haphazard. We see connection 
between chapter 11 and specifically the death of the firstborn in 
chapter 12 to what had already been announced in Exodus chapter 
4. If you treat my firstborn this 
way, then I will kill your firstborn. There's nothing left to chance, 
there is no luck or anything like that in the Exodus account. You have a sovereign and majestic 
God who executes His decree in His providence. The sovereignty 
of His providence is seen vividly in the way that he raises Pharaoh 
up, and in the way that he puts Pharaoh down, in the way that 
he turns the hearts of Egypt against Israel, and then gives 
them favor on their departure from the land, and then they 
are not only given that liberty, but they are given a great deal 
of riches and the prosperity that God had promised them. So 
Exodus displays the true and living God in a most glorious 
and powerful way, and it also displays to us as people that 
there is victory to be had. We need to be patient, we need 
to be long-suffering, we need to understand that there's going 
to be oppression, there's going to be hardship, there's going 
to be travail, there's going to be difficulty. All those things 
are true. The gates of Hades are not going 
to go quietly, but ultimately they will not prevail against 
King Jesus and against His church. Well, let us close in a word 
of prayer. Our Father, we thank You for 
Your Word. We thank You for the clarity of the book of Exodus 
and the great demonstration of Your power and Your majesty and 
Your sovereignty. I ask God in heaven that You 
would encourage our hearts, that You would strengthen us and build 
us up in our understanding of the Scripture, and what it sets 
forth concerning you, your perfections, your providence, your power, 
and God, may these things speak multitudes of comfort and volumes 
of comfort to our hearts, and may it just build us up in our 
most holy faith. Go with us now, watch over us 
in the remainder of this week, grant us joy in the midst of 
difficulty, grant us grace to shine as lights in this crooked 
and perverse generation, and give us boldness and opportunity 
to hold forth your word of truth. And we pray in Jesus' name, Amen. Any questions or comments on 
anything? It's nice to be back. Good, it's nice to be back. You 
mentioned how conglomerates rage and hate the kind of theology 
you're saying. of 50 adjectives is spewing venom 
of hatred. And it's to say that it ought 
to be in the randomized environment that you're responding against 
your discourse. It ought to be in the randomized 
environment than in a balanced and just environment. That will 
make sense. But you also mentioned that many 
believers as well. Yeah, that's the legal doubt 
at times. I would say this commentary is 
on page 102 if you have the Baker edition. I was just interested 
because I was looking at some stuff on chapter 3 of the Confession 
with the will of God and some of these guys were getting into 
that permission kind of stuff. So that's why I was like I just 
want to look some more deeply into that. I wasn't able to wrap 
my mind around it. they were getting it was yeah 
that was permissive permitting it you know as opposed to whatever 
but as opposed to what Calvin is saying there that's actually 
yeah yeah it'd be interesting to look at Hodge elsewhere and 
Calvin elsewhere yeah I mean and sometimes you see inconsistencies 
when it comes to that sort of thing the decree and permission 
and that no I thought that I think he strikes a and upholding what scripture 
so clearly teaches, God's heart and Pharaoh's heart. Again, Pharaoh's 
heart, as the confession does point out, it's not as if God 
does something and the creature says, no, no, no, I want to be 
righteous. No, the first cause is the reason 
for the second cause, and the second cause jives with the first 
cause, and in God's wisdom and providence. But yeah, God's not 
saying, I'm going to art your heart, Pharaoh and Pterosaurs, 
but I really wanted to let your people go. I just want them to 
go worship and praise and honor and adore. So it's just not that 
way. He's not repentant, right? What's 
that? He's just not repentant. No. 
He's not a repentant artist. I just want you to get over that. Yeah, he just doesn't like consequences. It's like worldly greed versus 
bodily. That's what it is. He just doesn't 
like pain. Very similar to Israel's reaction 
in Judges. How Israel never really repented. They just wanted relief from 
suffering. And you know, interestingly, 
when they're crying out in Exodus, it's kind of that same way, too. 
They're crying because of their pain. They're crying in sorrow. They're not necessarily saying, 
you know, God, we want to get right. We want to do whatever 
we need to do to sort of correct what's happened and put us into 
this position. which underscores the grace, 
and the mercy, and the kindness of God in that he does come, 
as does the judge's account, because they're not crying out 
independence, and nevertheless, God does deliver them. So the 
emphasis is on God's grace. Yes, sir? When I look at instances 
where Moses was before Pharaoh, go with that line as we go to 
New Testament, and we look at the Sanhedrin before Christ. all these signs and wonders. 
The amazing thing is that you would think if you've seen signs 
and wonders you'd believe. You'd think so. But they didn't. 
And you go back and you look at Pharaoh and you ask yourself 
the question, and by his heart, you can see wondrous things, 
but it doesn't necessarily mean that it changed. That's right. 
And even when Moses was before Pharaoh, The offer was genuine, 
let my people go. But he wouldn't do it, not with 
his own heart. Yeah, there's a great debate 
called the Great Debate. Somebody asks an atheist, what 
would it take to get you to believe in God? And this fellow said, 
well, if this pulpit, or lectern, or whatever the stand was, if 
it were to rise up, there were no wires, there was no machine, 
there was no motor, if there was a miracle, that I would believe. Or, if God put in a personal 
appearance. You know, we have these atheist 
meetings, if God showed up at one, then I'd believe. And then 
Greg Vonson said, no you wouldn't. People in Jesus' day saw his 
mighty miracles, and that didn't make them theists. You need to 
be born again. You need to believe the gospel, 
which was very powerful. And the same thing in Matthew 
11. That's why he says it's going to be more tolerable for Sodom 
and Gomorrah on the Day of Judgment than for those cities who saw 
Jesus' miracles and didn't repent. Just because people see signs 
and miracles, it doesn't make them theists. Pharaoh is a great 
example, Sanhedrin, the cities of Jesus' days, same sort of 
thing. Which shows our dependence upon 
sovereign grace, ultimately. That's how sinful we are. Our 
confession emphasizes the need for elimination of the spirit, 
over and over again in chapter 1 as well. Without that, we're 
dead.