John Calvin Commentary Exodus 11

And the Lord said to Moses.¹³¹ He now relates that it was not with self-conceived confidence that he was recently so elated, as we have seen him;¹³² but because he had been forewarned by divine revelation that the end of the contests was now near, and that nothing now remained but that Pharaoh should fall by his mortal wound. This verse, then, is connected with the preceding one and explains its cause, because Moses would not have been at liberty to interrupt the course of his vocation unless he had now plainly known that he was arriving at its conclusion.

Nor would it otherwise agree with what follows, namely, that Moses spoke to Pharaoh after he had declared that he would not appear in his sight anymore, unless the subject were continued without interruption. But this sentence is introduced parenthetically, meaning that however obstinate Pharaoh might be, the hour had now come in which he must succumb to God.

But God not only declares that the heart of Pharaoh would be changed, so that he would not hinder the people’s departure, but also that he himself would be anxious for that which he had so stubbornly refused. For this is the meaning of the words, he will not only send you away, but altogether thrust you out. For in his alarm at their presence, he eagerly drove them from his kingdom.

Speak now in the ears of the people. He repeats His command regarding the spoiling of the Egyptians, which was mentioned 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 barely sustained in great poverty and distress, unless He also enriched them with large possessions, as if they were carrying away the prizes of victory from conquered enemies.

This, therefore, was the culmination of His otherwise extraordinary generosity: that they departed splendidly adorned,¹³³ and loaded with valuable furnishings. We have already explained how it was lawful for the Israelites to take away with them the golden and silver vessels under the pretext of borrowing them.¹³⁴

Surely the sole authority of God absolves them from the accusation of theft and sinful deception. But no mortal man is permitted to criticize or quibble about anything in God's commandment, not only because His decree is above all laws, but because His most perfect will is the rule of all laws.

For God is not therefore exempt from law because He delights in uncontrollable power, but because in the perfection of His infinite justice, there is no need for law.

But although the excuse that some allege is not entirely without a show of reason—namely, that the very severe labors the Egyptians had tyrannically exacted were worthy of some reward, and therefore God had justly permitted His people to exact the compensation of which they would have otherwise been unjustly defrauded—still, there is no necessity to resort to these subtleties.

For that principle, which we have laid down elsewhere, ought to be sufficient: that God, in whose hands are the ends of the earth, to destroy and to overturn its kingdoms at His will, and to change the government of its nations, much more (has the right) so to distribute the wealth and possessions of individuals, as to enrich some and to reduce others to poverty.

The rich and poor meet together, (as Solomon says) the Lord is maker of them all, (Proverbs 22:2).

By these words he means that God's providence rules in the diverse mingling of poor and rich.

But if theft is taking what belongs to another, those things which God has been pleased to transfer to His own people must not be considered the property of others. If by the laws of war victors are permitted to gather the spoil of the enemy, why should we consider it less permissible for God to do so from the Egyptians, whom He had overcome in ten illustrious battles before He compelled them to surrender?

Regarding the pretext of borrowing, the reply is easy: the Israelite women did not lie when they asked for the vessels for the purpose of sacrifice, since God had commanded this, and it was in His power afterward to devote them to other uses. Still, part of them were dedicated to the sanctuary, as we shall see elsewhere. For besides the altar, the censer, the candlestick, and other vessels of that kind, each of the tribes offered bowls and dishes of great value.

Yet we must remember that a particular case is related here, the imitation of which, without God’s special command, would be wrong.

And the Lord gave ¹³⁵ the people favor. Because the Israelites never could have hoped that the Egyptians, who had before rapaciously stripped them of everything, would become so kind and generous to them, Moses declares that people's hearts are turned this way or that by God.

For, as the Psalm testifies, the Egyptians were impelled by Him to hate His people, (Psalms 105:25), so that He might make way for their glorious deliverance. In the same way, He was also able to incline them in the opposite direction, so that they would freely give what they had previously harshly refused, and not without threats and blows.

This doctrine is exceedingly useful to know because, when people are harsh and cruel to us, it teaches us patience, while we are assured that the passions of wicked people only thus assail us, insofar as God would chastise our sins, and exercise and humble us.

It also affords considerable consolation to alleviate our pains and seasonably arouses us to call upon God, that He would turn the minds of our enemies from brutality and unkindness to gentleness.

It appears from many passages that this was always the persuasion of all the pious. Unquestionably, the expression of Jacob to his sons, God Almighty give (dabit) you mercy before the man, was founded on this general feeling (Genesis 43:14). But, since Scripture is full of such testimonies, let it be enough to have quoted this single one.

Again, God does not always incline people to mercy by the Spirit of regeneration, so that they are changed from wolves to lambs. Instead, sometimes by His secret inspiration He softens them for a short time, though they do not know it, as we read here concerning the Egyptians.

In the second clause of the verse, where it is said, Moreover the man Moses, etc., an inferior and subordinate reason is given. This reason served both to change the Egyptians and to encourage the Israelites, so that both of them reverently deferred to his words. For although this whole matter was governed by the power of God alone, still He did not act simply by Himself. Having chosen Moses as His minister, He assigned¹³⁶ a certain charge to him.

Hence the veneration that made the Egyptians, as well as the Israelites, obedient to him, so that his labor might not be in vain. He speaks, indeed, only of the Egyptian nation (for after having spoken of the land first, he adds two divisions: Pharaoh’s servants, i.e., the nobles and courtiers, and then the common people, for that is how I understand the word people in this place); however, we shall soon see that the miracles also had a good effect on the Israelites, so that they would more readily believe and obey.

But this passage teaches us that God’s servants are often prized and honored where, however, faith in their doctrine is not possessed. For although the Egyptians reverence and highly esteem Moses, they do not therefore incline to seek¹³⁷ piety. And so, the wicked often fear God Himself when influenced by particular circumstances, and yet do not devote themselves to His service.

And Moses said, Thus saith the Lord. I recently said that Moses did not leave Pharaoh’s presence until he had delivered the message of his final destruction. This denunciation is, therefore, connected with the preceding passage. From this it appears how courageously Moses endured the threats of the tyrant, while he willingly confronted him and boasted that he would be his conqueror—though not in his presence—by the death of Pharaoh's firstborn son in the coming night.

Nor can it be doubted that Pharaoh was overwhelmed with terror, since, although so harshly rebuffed, he dismissed the Prophet in safety. Certainly, since such an unreserved threat must have inflicted a very bitter pang, it would also have aroused the cruelty of the raging tyrant, unless the same God who had endowed His servant with admirable firmness had also restrained the impetuosity of the savage beast.

Why God, in inflicting punishment on the children, postponed until another time that of the fathers, whose sin was greater; or why, in inflicting vengeance on the beasts, He spared men—it is not our place to inquire curiously. For¹³⁸ it is sinful to prescribe to God, whose incomprehensible wisdom surpasses all human understanding, what the rule or measure of His judgments should be.

By bringing the children and beasts to punishment, He certainly showed clearly to the wicked despisers of His power what they deserved. The firstborn of Pharaoh, who would have been heir to the kingdom, is placed in the first rank of victims. Afterwards, the whole body of humbler people is mentioned, for the maid-servants who turned their mills occupied a very low and despised position, as appears not only from ancient poets but also from the testimony of Scripture itself (1 Samuel 8:16).

If anyone chooses to observe the analogy between this plague and the unjust tyranny by which the Egyptians had afflicted Israel, God’s firstborn son, I have no objection.

God again puts a difference between the Egyptians and His own people when He declares that, in the midst of the great cry, the latter will be quiet and tranquil. For this is the meaning of the figure, A dog shall not move his tongue, because dogs are accustomed to bark at the slightest noise in the night.

Moreover, although such a separation between the faithful and unbelievers does not always appear—rather, similar punishments often involve them both together—yet in the final outcome, God divides them very widely from one another. Therefore, we can never lose this blessedness: knowing that all afflictions work together for the salvation of us whom He has once embraced with His loving-kindness.

And all these your servants shall come down. Thus far Moses had reported the words of God; he now begins to speak in his own person and announces that, by Pharaoh’s command, messengers would come from his court who would voluntarily and humbly plead for what he had refused regarding the dismissal of the Israelites.

The great severity of these words inflicted a significant wound on the tyrant’s mind, for it was as if he had said — Thus far I have pleaded with you to allow God’s people to depart; now, whether you want to or not, I will go freely, and not even without a request from you and your followers.

What he then relates, that he went out in the heat of anger,¹³⁹ or in a great anger, shows us that God's servants, even when they truly and faithfully perform their duty, are so disturbed by indignation against sin that they are by no means prevented from being affected by anger. Nor is there any doubt that Moses was thus stirred to anger by the impulse of the Spirit.

Yet, since we are naturally too prone to impetuous passions, we must diligently take care that our indignation does not exceed due bounds. The Spirit awakened this zeal in the heart of Moses, which is mentioned here, but He also moderated it at the same time, so that it would contain no mixture of unregulated passion.

But since it may, and often does, happen that the faithful, when influenced by pious zeal, still do not sufficiently restrain themselves or keep themselves within due bounds, the spirit of gentleness and propriety must be sought from God, which can prevent all excesses.

Yet the anger of Moses is a proof to us that God does not want us to lazily and coldly perform the duties He entrusts to us. Therefore, nothing is more absurd than for certain cynics, while they jokingly and ridiculously philosophize about religious doctrines and sting God’s servants with their laughing and flippant witticisms, to deride their vehemence, which is instead worthy of the highest praise.