Teks -- Exodus 7:1-25 (NET)

7:1 So the Lord said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet. 7:2 You are to speak everything I command you, and your brother Aaron is to tell Pharaoh that he must release the Israelites from his land. 7:3 But I will harden Pharaoh’s heart, and although I will multiply my signs and my wonders in the land of Egypt, 7:4 Pharaoh will not listen to you. I will reach into Egypt and bring out my regiments, my people the Israelites, from the land of Egypt with great acts of judgment. 7:5 Then the Egyptians will know that I am the Lord, when I extend my hand over Egypt and bring the Israelites out from among them. 7:6 And Moses and Aaron did so; they did just as the Lord commanded them. 7:7 Now Moses was eighty years old and Aaron was eighty-three years old when they spoke to Pharaoh. 7:8 The Lord said to Moses and Aaron, 7:9 “When Pharaoh says to you, ‘Do a miracle,’ and you say to Aaron, ‘Take your staff and throw it down before Pharaoh,’ it will become a snake.” 7:10 When Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them– Aaron threw down his staff before Pharaoh and his servants and it became a snake. 7:11 Then Pharaoh also summoned wise men and sorcerers, and the magicians of Egypt by their secret arts did the same thing. 7:12 Each man threw down his staff, and the staffs became snakes. But Aaron’s staff swallowed up their staffs. 7:13 Yet Pharaoh’s heart became hard, and he did not listen to them, just as the Lord had predicted.

The First Blow: Water to Blood

7:14 The Lord said to Moses, “Pharaoh’s heart is hard; he refuses to release the people. 7:15 Go to Pharaoh in the morning when he goes out to the water. Position yourself to meet him by the edge of the Nile, and take in your hand the staff that was turned into a snake. 7:16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say, “Release my people, that they may serve me in the desert!” But until now you have not listened. 7:17 Thus says the Lord: “By this you will know that I am the Lord: I am going to strike the water of the Nile with the staff that is in my hand, and it will be turned into blood. 7:18 Fish in the Nile will die, the Nile will stink, and the Egyptians will be unable to drink water from the Nile.”’” 7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters– over their rivers, over their canals, over their ponds, and over all their reservoirs– so that it becomes blood.’ There will be blood everywhere in the land of Egypt, even in wooden and stone containers.” 7:20 Moses and Aaron did so, just as the Lord had commanded. Moses raised the staff and struck the water that was in the Nile right before the eyes of Pharaoh and his servants, and all the water that was in the Nile was turned to blood. 7:21 When the fish that were in the Nile died, the Nile began to stink, so that the Egyptians could not drink water from the Nile. There was blood everywhere in the land of Egypt! 7:22 But the magicians of Egypt did the same by their secret arts, and so Pharaoh’s heart remained hard, and he refused to listen to Moses and Aaron– just as the Lord had predicted. 7:23 And Pharaoh turned and went into his house. He did not pay any attention to this. 7:24 All the Egyptians dug around the Nile for water to drink, because they could not drink the water of the Nile.

The Second Blow: Frogs

7:25 Seven full days passed after the Lord struck the Nile.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 7:1 - I have made thee a god to Pharaoh

That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature.

Wesley: Exo 7:1 - And Aaron shall be thy prophet

That is, he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a god inflict and remove the plagues, and Aaron as a prophet shall denounce them.

Wesley: Exo 7:7 - Moses was fourscore years old

Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified till he was eighty years old. It is fit he should long wait for such an honour, and be long in preparing for such a service.

Wesley: Exo 7:9 - Say unto Aaron, Take thy rod

This Moses ordinarily held in his hand, and delivered it to Aaron upon occasion, for the execution of his commands.

Wesley: Exo 7:10 - And Aaron cast his rod down, and it became a serpent

This was proper not only to affect Pharaoh with wonder, but to strike a terror upon him. This first miracle, though it was not a plague, yet amounted to the threatening of a plague; if it made not Pharaoh feel, it made him fear; this is God's method of dealing with sinners he comes upon them gradually.

Wesley: Exo 7:11

Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved in magical arts in his long retirement. The magicians are therefore sent for to vie with him. The two chief of them were Jannes and Jambres. Their rods became serpents; probably by the power of evil angels artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends. But the serpent which Aaron's rod was turned into, swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay.

Wesley: Exo 7:13 - And he harden'd Pharaoh's heart

That is, permitted it to be hardened.

Wesley: Exo 7:20 - The waters that were in the river were turned into blood

This was a plague justly inflicted upon the Egyptians; for Nilus the river of Egypt was their idol; they and their land had so much benefit by that creature, that they served and worshipped it more than the creator. Also they had stained the river with the blood of the Hebrew children, and now God made that river all bloody; thus he gave them blood to drink, for they were worthy, Rev 16:6. See the power of God. Every creature is that to us which he makes it to be, water or blood. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water to day may be blood to morrow; what is always vain may soon become vexatious. And see what mischievous work sin makes! It is sin that turns our waters into blood.

Wesley: Exo 7:22 - And the magicians did so

By God's permission with their enchantments; and this served Pharaoh for an excuse not to set his heart to this also, (Exo 7:23,) and a poor excuse it was. Could they have turned the river of blood into water again, it had been something; then they had proved their power, and Pharaoh had been obliged to them as his benefactors.

Wesley: Exo 7:25 - Seven days were fulfilled

Before this plague was removed.

JFB: Exo 7:1 - the Lord said unto Moses

He is here encouraged to wait again on the king--not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed.

JFB: Exo 7:1 - I have made thee a god

"made," that is, set, appointed; "a god"; that is, he was to act in this business as God's representative, to act and speak in His name and to perform things beyond the ordinary course of nature. The Orientals familiarly say of a man who is eminently great or wise, "he is a god" among men.

JFB: Exo 7:1 - Aaron thy brother shall be thy prophet

That is, "interpreter" or "spokesman." The one was to be the vicegerent of God, and the other must be considered the speaker throughout all the ensuing scenes, even though his name is not expressly mentioned.

JFB: Exo 7:3 - I will harden Pharaoh's heart

This would be the result. But the divine message would be the occasion, not the cause of the king's impenitent obduracy.

JFB: Exo 7:4-5 - I may lay mine hand upon Egypt, &c.

The succession of terrible judgments with which the country was about to be scourged would fully demonstrate the supremacy of Israel's God.

JFB: Exo 7:7 - Moses was fourscore years old

This advanced age was a pledge that they had not been readily betrayed into a rash or hazardous enterprise, and that under its attendant infirmities they could not have carried through the work on which they were entering had they not been supported by a divine hand.

JFB: Exo 7:9 - When Pharaoh shall speak unto you, &c.

The king would naturally demand some evidence of their having been sent from God; and as he would expect the ministers of his own gods to do the same works, the contest, in the nature of the case, would be one of miracles. Notice has already been taken of the rod of Moses (Exo 4:2), but rods were carried also by all nobles and official persons in the court of Pharaoh. It was an Egyptian custom, and the rods were symbols of authority or rank. Hence God commanded His servants to use a rod.

JFB: Exo 7:10 - Aaron cast down his rod before Pharaoh, &c.

It is to be presumed that Pharaoh had demanded a proof of their divine mission.

JFB: Exo 7:11 - Then Pharaoh also called the wise men and the sorcerers, &c.

His object in calling them was to ascertain whether this doing of Aaron's was really a work of divine power or merely a feat of magical art. The magicians of Egypt in modern times have been long celebrated adepts in charming serpents, and particularly by pressing the nape of the neck, they throw them into a kind of catalepsy, which renders them stiff and immovable--thus seeming to change them into a rod. They conceal the serpent about their persons, and by acts of legerdemain produce it from their dress, stiff and straight as a rod. Just the same trick was played off by their ancient predecessors, the most renowned of whom, Jannes and Jambres (2Ti 3:8), were called in on this occasion. They had time after the summons to make suitable preparations--and so it appears they succeeded by their "enchantments" in practising an illusion on the senses.

JFB: Exo 7:12 - but Aaron's rod swallowed up their rods

This was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents.

JFB: Exo 7:14 - Pharaoh's heart is hardened

Whatever might have been his first impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's affair was a magical deception, the secret of which was not known to his wise men.

JFB: Exo 7:15 - Get thee unto Pharaoh

Now began those appalling miracles of judgment by which the God of Israel, through His ambassadors, proved His sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and in a miraculous degree of intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis in the field of Zoan (Psa 78:12), was the scene of those extraordinary transactions, and Moses must have resided during that terrible period in the immediate neighborhood.

JFB: Exo 7:15 - in the morning; lo, he goeth out unto the water

For the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.

JFB: Exo 7:17-21 - Aaron lifted up the rod and smote the waters, &c.

Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on Num 11:5.] The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile--to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.

JFB: Exo 7:22 - And the magicians . . . did so with their enchantments, &c.

Little or no pure water could be procured, and therefore their imitation must have been on a small scale --the only drinkable water available being dug among the sands. It must have been on a sample or specimen of water dyed red with some coloring matter. But it was sufficient to serve as a pretext or command for the king to turn unmoved and go to his house.

Clarke: Exo 7:1 - I have made thee a god

I have made thee a god - At thy word every plague shall come, and at thy command each shall be removed. Thus Moses must have appeared as a god to Pharaoh

Clarke: Exo 7:1 - Shall be thy prophet

Shall be thy prophet - Shall receive the word from thy mouth, and communicate it to the Egyptian king, Exo 7:2.

Clarke: Exo 7:3 - I will harden Pharaoh’ s heart

I will harden Pharaoh’ s heart - I will permit his stubbornness and obstinacy still to remain, that I may have the greater opportunity to multiply my wonders in the land, that the Egyptians may know that I only am Jehovah, the self-existent God. See Clarke’ s note on Exo 4:21.

Clarke: Exo 7:5 - And bring out the children of Israel

And bring out the children of Israel - Pharaoh’ s obstinacy was either caused or permitted in mercy to the Egyptians, that he and his magicians being suffered to oppose Moses and Aaron to the uttermost of their power, the Israelites might be brought out of Egypt in so signal a manner, in spite of all the opposition of the Egyptians, their king, and their gods, that Jehovah might appear to be All-mighty and All-sufficient.

Clarke: Exo 7:7 - Moses was fourscore years old

Moses was fourscore years old - He was forty years old when he went to Midian, and he had tarried forty years in Midian; (see Exo 2:11, and Act 7:30); and from this verse it appears that Aaron was three years older than Moses. We have already seen that Miriam their sister was older than either, Exo 2:4.

Clarke: Exo 7:9 - Show a miracle for you

Show a miracle for you - A miracle, מופת mopheth , signifies an effect produced in nature which is opposed to its laws, or such as its powers are inadequate to produce. As Moses and Aaron professed to have a Divine mission, and to come to Pharaoh on the most extraordinary occasion, making a most singular and unprecedented demand, it was natural to suppose, if Pharaoh should even give them an audience, that he would require them to give him some proof by an extraordinary sign that their pretensions to such a Divine mission were well founded and incontestable. For it appears to have ever been the sense of mankind, that he who has a Divine mission to effect some extraordinary purpose can give a supernatural proof that he has got this extraordinary commission

Clarke: Exo 7:9 - Take thy rod

Take thy rod - This rod, whether a common staff, an ensign of office, or a shepherd’ s crook, was now consecrated for the purpose of working miracles; and is indifferently called the rod of God, the rod of Moses, and the rod of Aaron. God gave it the miraculous power, and Moses and Aaron used it indifferently.

Clarke: Exo 7:10 - It became a serpent

It became a serpent - תנין tannin . What kind of a serpent is here intended, learned men are not agreed. From the manner in which the original word is used in Psa 74:13; Isa 27:1; Isa 51:9; Job 7:12; some very large creature, either aquatic or amphibious, is probably meant; some have thought that the crocodile, a well-known Egyptian animal, is here intended. In Exo 4:3 it is said that this rod was changed into a serpent, but the original word there is נחש nachash , and here תנין tannin , the same word which we translate whale, Gen 1:21

As נחש nachash seems to be a term restricted to no one particular meaning, as has already been shown on Genesis 3; See Clarke’ s note on Gen 3:1. So the words תנין tannin , תנינים tanninim , תנים tannim , and תנות tannoth , are used to signify different kinds of animals in the Scriptures. The word is supposed to signify the jackal in Job 30:29; Psa 44:19; Isa 13:22; Isa 34:13; Isa 35:7; Isa 43:20; Jer 9:11, etc., etc.; and also a dragon, serpent, or whale, Job 7:12; Psa 91:13; Isa 27:1; Isa 51:9; Jer 51:34; Eze 29:3; Eze 32:2; and is termed, in our translation, a sea-monster, Lam 4:3. As it was a rod or staff that was changed into the tannim in the cases mentioned here, it has been supposed that an ordinary serpent is what is intended by the word, because the size of both might be then pretty nearly equal: but as a miracle was wrought on the occasion, this circumstance is of no weight; it was as easy for God to change the rod into a crocodile, or any other creature, as to change it into an adder or common snake.

Clarke: Exo 7:11 - Pharaoh - called the wise men

Pharaoh - called the wise men - חכמים chacamim , the men of learning. Sorcerers, כשפים cashshephim , those who reveal hidden things; probably from the Arabic root kashafa , to reveal, uncover, etc., signifying diviners, or those who pretended to reveal what was in futurity, to discover things lost, to find hidden treasures, etc. Magicians, חרטמי chartummey , decipherers of abstruse writings. See Clarke’ s note on Gen 41:8

Clarke: Exo 7:11 - They also did in like manner with their enchantments

They also did in like manner with their enchantments - The word להתים lahatim , comes from להט mor lahat , to burn, to set on fire; and probably signifies such incantations as required lustral fires, sacrifices, fumigations, burning of incense, aromatic and odoriferous drugs, etc., as the means of evoking departed spirits or assistant demons, by whose ministry, it is probable, the magicians in question wrought some of their deceptive miracles: for as the term miracle signifies properly something which exceeds the powers of nature or art to produce, (see Exo 7:9), hence there could be no miracle in this case but those wrought, through the power of God, by the ministry of Moses and Aaron. There can be no doubt that real serpents were produced by the magicians. On this subject there are two opinions

1.    That the serpents were such as they, either by juggling or sleight of hand, had brought to the place, and had secreted till the time of exhibition, as our common conjurers do in the public fairs, etc

2.    That the serpents were brought by the ministry of a familiar spirit, which, by the magic flames already referred to, they had evoked for the purpose

Both these opinions admit the serpents to be real, and no illusion of the sight, as some have supposed. The first opinion appears to me insufficient to account for the phenomena of the case referred to. If the magicians threw down their rods, and they became serpents after they were thrown down, as the text expressly says, Exo 7:12, juggling or sleight of hand had nothing farther to do in the business, as the rods were then out of their hands. If Aaron’ s rod swallowed up their rods, their sleight of hand was no longer concerned. A man, by dexterity of hand, may so far impose on his spectators as to appear to eat a rod; but for rods lying on the ground to become serpents, and one of these to devour all the rest so that it alone remained, required something more than juggling. How much more rational at once to allow that these magicians had familiar spirits who could assume all shapes, change the appearances of the subjects on which they operated, or suddenly convey one thing away and substitute another in its place! Nature has no such power, and art no such influence as to produce the effects attributed here and in the succeeding chapters to the Egyptian magicians.

Clarke: Exo 7:12 - Aaron’ s rod swallowed up their rods

Aaron’ s rod swallowed up their rods - As Egypt was remarkably addicted to magic, sorcery, etc., it was necessary that God should permit Pharaoh’ s wise men to act to the utmost of their skill in order to imitate the work of God, that his superiority might be clearly seen, and his powerful working incontestably ascertained; and this was fully done when Aaron’ s rod swallowed up their rods. We have already seen that the names of two of the chief of these magicians were Jannes and Jambres; see Clarke on Exo 2:10 (note), and 2Ti 3:8 (note). Many traditions and fables concerning these may be seen in the eastern writers.

Clarke: Exo 7:13 - And he hardened Pharaoh’ s heart

And he hardened Pharaoh’ s heart - ויחזק לב פרעה vaiyechezak leb Paroh , "And the heart of Pharaoh was hardened,"the identical words which in Exo 7:22 are thus translated, and which should have been rendered in the same way here, lest the hardening, which was evidently the effect of his own obstinate shutting of his eyes against the truth, should be attributed to God. See Clarke’ s note on Exo 4:21.

Clarke: Exo 7:14 - Pharaoh’ s heart is hardened

Pharaoh’ s heart is hardened - כבד cabed , is become heavy or stupid; he receives no conviction, notwithstanding the clearness of the light which shines upon him. We well know the power of prejudice: where persons are determined to think and act after a predetermined plan, arguments, demonstrations, and even miracles themselves, are lost on them, as in the case of Pharaoh here, and that of the obstinate Jews in the days of our Lord and his apostles.

Clarke: Exo 7:15 - Lo, he goeth out unto the water

Lo, he goeth out unto the water - Probably for the purpose of bathing, or of performing some religious ablution. Some suppose he went out to pay adoration to the river Nile, which was an object of religious worship among the ancient Egyptians. "For,"says Plutarch, De Iside., ουδεν οὑτω τιμη Αιγυπτιοις ὡς ὁ Νειλος "nothing is in greater honor among the Egyptians than the river Nile."Some of the ancient Jews supposed that Pharaoh himself was a magician, and that he walked by the river early each morning for the purpose of preparing magical rites, etc.

Clarke: Exo 7:17 - Behold, I will smite

Behold, I will smite - Here commences the account of the Ten plagues which were inflicted on the Egyptians by Moses and Aaron, by the command and through the power of God. According to Archbishop Usher these ten plagues took place in the course of one month, and in the following order: -

The first, the Waters turned into Blood, took place, he supposes, the 18th day of the sixth month; Exo 7:20

The second, the plague of Frogs, on the 25th day of the sixth month; Exo 8:2

The third, the plague of Lice, on the 27th day of the sixth month; Exo 8:16

The fourth, grievous Swarms of Flies, on the 29th day of the sixth month; Exo 8:24

The fifth, the grievous Murrain, on the 2d day of the seventh month; Exo 9:3

The sixth, the plague of Boils and Blains, on the 3d day of the seventh month; Exo 9:10

The seventh, the grievous Hail, on the 5th day of the seventh month; Exo 9:18

The eighth, the plague of Locusts, on the 8th day of the seventh month; Exo 10:12

The ninth, the Thick Darkness, on the 10th day of Abib, (April 30), now become the first month of the Jewish year; Exo 10:22. See Clarke’ s note on Exo 12:2

The tenth, the Slaying the First-Born, on the 15th of Abib; Exo 12:29. But most of these dates are destitute of proof.

Clarke: Exo 7:18 - The Egyptians shall loathe to drink of the water

The Egyptians shall loathe to drink of the water - The force of this expression cannot be well felt without taking into consideration the peculiar pleasantness and great salubrity of the waters of the Nile. "The water of Egypt,"says the Abbe Mascrier, "is so delicious, that one would not wish the heat to be less, or to be delivered from the sensation of thirst. The Turks find it so exquisite that they excite themselves to drink of it by eating salt. It is a common saying among them, that if Mohammed had drank of it he would have besought God that he might never die, in order to have had this continual gratification. When the Egyptians undertake the pilgrimage of Mecca, or go out of their country on any other account, they speak of nothing but the pleasure they shall have at their return in drinking of the waters of the Nile. There is no gratification to be compared to this; it surpasses, in their esteem, that of seeing their relations and families. All those who have tasted of this water allow that they never met with the like in any other place. When a person drinks of it for the first time he can scarcely be persuaded that it is not a water prepared by art; for it has something in it inexpressibly agreeable and pleasing to the taste; and it should have the same rank among waters that champaign has among wines. But its most valuable quality is, that it is exceedingly salutary. It never incommodes, let it be drank in what quantity it may: this is so true that it is no uncommon thing to see some persons drink three buckets of it in a day without the least inconvenience! When I pass such encomiums on the water of Egypt it is right to observe that I speak only of that of the Nile, which indeed is the only water drinkable, for their well water is detestable and unwholesome. Fountains are so rare that they are a kind of prodigy in that country; and as to rain water, that is out of the question, as scarcely any falls in Egypt.""A person,"says Mr. Harmer, "who never before heard of the deliciousness of the Nile water, and of the large quantities which on that account are drank of it, will, I am sure, find an energy in those words of Moses to Pharaoh, The Egyptians shall loathe to drink of the water of the river, which he never observed before. They will loathe to drink of that water which they used to prefer to all the waters of the universe; loathe to drink of that for which they had been accustomed to long, and will rather choose to drink of well water, which in their country is detestable!"- Observations, vol. iii., p. 564.

Clarke: Exo 7:19 - That there may be blood - both in vessels of wood, and in vessels of stone

That there may be blood - both in vessels of wood, and in vessels of stone - Not only the Nile itself was to be thus changed into blood in all its branches, and the canals issuing from it, but all the water of lakes, ponds, and reservoirs, was to undergo a similar change. And this was to extend even to the water already brought into their houses for culinary and other domestic purposes. As the water of the Nile is known to be very thick and muddy, and the Egyptians are obliged to filter it through pots of a kind of white earth, and sometimes through a paste made of almonds, Mr. Harmer supposes that the vessels of wood and stone mentioned above may refer to the process of filtration, which no doubt has been practiced among them from the remotest period. The meaning given above I think to be more natural

Clarke: Exo 7:20 - All the waters - were turned to blood

All the waters - were turned to blood - Not merely in appearance, but in reality; for these changed waters became corrupt and insalubrious, so that even the fish that were in the river died; and the smell became highly offensive, so that the waters could not be drank; Exo 7:21.

Clarke: Exo 7:22 - And the magicians - did so

And the magicians - did so - But if all the water in Egypt was turned into blood by Moses, where did the magicians get the water which they changed into blood? This question is answered in Exo 7:24. The Egyptians dug round about the river for water to drink, and it seems that the water obtained by this means was not bloody like that in the river: on this water therefore the magicians might operate. Again, though a general commission was given to Moses, not only to turn the waters of the river (Nile) into blood, but also those of their streams, rivers, ponds, and pools; yet it seems pretty clear from Exo 7:20 that he did not proceed thus far, at least in the first instance; for it is there stated that only the waters of the river were turned into blood. Afterwards the plague doubtless became general. At the commencement therefore of this plague, the magicians might obtain other water to imitate the miracle; and it would not be difficult for them, by juggling tricks or the assistance of a familiar spirit, (for we must not abandon the possibility of this use), to give it a bloody appearance, a fetid smell, and a bad taste. On either of these grounds there is no contradiction in the Mosaic account, though some have been very studious to find one

The plague of the bloody waters may be considered as a display of retributive justice against the Egyptians, for the murderous decree which enacted that all the male children of the Israelites should be drowned in that river, the waters of which, so necessary to their support and life, were now rendered not only insalubrious but deadly, by being turned into blood. As it is well known that the Nile was a chief object of Egyptian idolatry, (See Clarke’ s note on Exo 7:15), and that annually they sacrificed a girl, or as others say, both a boy and a girl, to this river, in gratitude for the benefits received from it, (Universal Hist., vol. i., p. 178, fol. edit)., God might have designed this plague as a punishment for such cruelty: and the contempt poured upon this object of their adoration, by turning its waters into blood, and rendering them fetid and corrupt, must have had a direct tendency to correct their idolatrous notions, and lead them to acknowledge the power and authority of the true God.

Clarke: Exo 7:25 - And seven days were fulfilled

And seven days were fulfilled - So we learn that this plague continued at least a whole week

The contention between Moses and Aaron and the magicians of Egypt has become famous throughout the world. Tradition in various countries has preserved not only the account, but also the names of the chief persons concerned in the opposition made by the Egyptians to these messengers of God. Though their names are not mentioned in the sacred text, yet tradition had preserved them in the Jewish records, from which St. Paul undoubtedly quotes 2Ti 3:8, where, speaking of the enemies of the Gospel, he compares them to Jannes and Jambres, who withstood Moses. That these names existed in the ancient Jewish records, their own writings show. In the Targum of Jonathan ben Uzziel on this place they are called יניס וימבריס Janis and Jambris; and in the Babylonian Talmud they are named Joanne and Mambre, and are represented as chiefs of the sorcerers of Egypt, and as having ridiculed Moses and Aaron for pretending to equal them in magical arts. And Rabbi Tanchum, in his Commentary, names them Jonos and Jombrus. If we allow the readings of the ancient editions of Pliny to be correct, he refers, in Hist. Nat., l. xxx., c. 2, to the same persons, the names being a little changed: Est et alia magices factio, a Mose et Jamne et Jotape Judaeis pendens, sed multis millibus annorum post Zoroastrem ; "There is also another faction of magicians which took its origin from the Jews, Moses, Jamnes, and Jotapes, many thousands of years after Zoroaster;"where he confounds Moses with the Egyptian magicians; for the heathens, having no just notion of the power of God, attributed all miracles to the influence of magic. Pliny also calls the Egyptian magicians Jews; but this is not the only mistake in his history; and as he adds, sed multis millibus annorum post Zoroastrem , he is supposed by some to refer to the Christians, and particularly the apostles, who wrought many miracles, and whom he considers to be a magical sect derived from Moses and the Jews, because they were Jews by nation, and quoted Moses and the prophets in proof of the truth of the doctrines of Christianity, and of the Divine mission of Christ

Numenius, a Pythagorean philosopher, mentioned by Eusebius, names these magicians, Jamnes and Jambres, and mentions their opposition to Moses; and we have already seen that there was a tradition among the Asiatics that Pharaoh’ s daughter had Moses instructed by the wise men Jannes and Jambres; see Abul Faraje, edit. Pococ., p. 26. Here then is a very remarkable fact, the principal circumstances of which, and the chief actors in them, have been preserved by a sort of universal tradition. See Ainsworth

When all the circumstances of the preceding case are considered, it seems strange that God should enter into any contest with such persons as the Egyptian magicians; but a little reflection will show the absolute necessity of this. Mr. Psalmanazar, who wrote the Account of the Jews in the first volume of the Universal History, gives the following judicious reasons for this: "If it be asked,"says he, "why God did suffer the Egyptian magicians to borrow power from the devil to invalidate, if possible, those miracles which his servant wrought by his Divine power, the following reasons may be given for it

1. It was necessary that these magicians should be suffered to exert the utmost of their power against Moses, in order to clear him from the imputation of magic or sorcery; for as the notion of such an extraordinary art was very rife, not only among the Egyptians, but all other nations, if they had not entered into this strenuous competition with him, and been at length overcome by him, both the Hebrews and the Egyptians would have been apter to have attributed all his miracles to his skill in magic, than to the Divine power

"2. It was necessary, in order to confirm the faith of the wavering and desponding Israelites, by making them see the difference between Moses acting by the power of God, and the sorcerers by that of Satan

"3. It was necessary, in order to preserve them afterwards from being seduced by any false miracles from the true worship of God.

To these a fourth reason may be added: God permitted this in mercy to the Egyptians, that they might see that the gods in whom they trusted were utterly incapable of saving them; that they could not undo or counteract one of the plagues sent on them by the power of Jehovah; the whole of their influence extending only to some superficial imitations of the genuine miracles wrought by Moses in the name of the true God. By these means it is natural to conclude that many of the Egyptians, and perhaps several of the servants of Pharaoh, were cured of their idolatry; though the king himself hardened his heart against the evidences which God brought before his eyes. Thus God is known by his judgments: for in every operation of his hand his design is to enlighten the minds of men, to bring them from false dependencies to trust in himself alone; that, being saved from error and sin, they may become wise, holy, and happy. When his judgments are abroad in the earth, the inhabitants learn righteousness. (See Clarke’ s note on Exo 4:21).

Calvin: Exo 7:1 - And the Lord said unto Moses

1.And the Lord said unto Moses Moses again repeats, that consolation was afforded him in his anxiety, and a remedy given for his want of faith; since he was both armed himself with divine authority, and Aaron was appointed as his companion and assistant. For that he was “made a god to Pharaoh,” means that he was furnished with supreme authority and power, whereby he should cast down the tyrant’s pride. ⁷⁷ Nor did God take away anything from Himself in order to transfer it to Moses; since He so communicates to His servants what is peculiar to Himself as to remain Himself in His completeness. Nay, whenever He seems to resign a part of His glory to His ministers, He only teaches that the virtue and efficacy of His Spirit will be joined with their labors, that they may not be fruitless. Moses, therefore, was a god to Pharaoh; because in him God exerted His power, that he should be superior to the greatness of the king. It is a common figure of the Hebrews, to give the title of God to all things excellent, since He alone reigns over heaven and earth, and exalts or casts down angels, as well as men, according to His will. By this consolation, as I have said, the weakness of Moses was supported, so that, relying on God’s authority, he might fearlessly despise the fierceness of the king. A reinforcement is also given him in the person of his brother, lest his stammering should be any hinderance to him. It has been already remarked, that it was brought about by the ingratitude of Moses, that half the honor should be transferred to his brother; although God, in giving him as his companion, so far lessened his dignity as to put the younger before the first-born. The name of “Prophet” is here used for an interpreter; because the prophetical office proceeds from God alone. But, because God delivered through one to the other what He wished to be said or done, Aaron is made subject to Moses, just as if he had been God; since it is fit that they should be listened to without contradiction who are the representatives of God. And this is made clearer in the second verse, where God restricts the power given to Moses, and circumscribes it within its proper bounds; for, when He directs him to speak whatever He commands, He ranks him as His minister, and confines him under authority, without departing from His own rights.

Calvin: Exo 7:3 - And I will harden

3.And I will harden As the expression is somewhat harsh, many commentators, as I have before said, take pains to soften it. Hence it is that some take the words in connection, “I will harden Pharaoh’s heart by multiplying my signs;” as if God were pointing out the external cause of his obstinacy. But Moses has already declared, and will hereafter repeat it, that the king’s mind was hardened by God in other ways besides His working miracles. As to the meaning of the words, I have no doubt that, by the first clause, God armed the heart of His servant with firmness, to resist boldly the perversity of the tyrant; and then reminds him that he has the remedy in his hand. Thus, then, I think this passage must be translated, “I indeed will harden Pharaoh’s heart, but I will multiply my signs;” as though He had said, his hardness will be no obstacle to you, for the miracles will be sufficient to overcome it. In the same sense, He adds immediately afterwards, “Although Pharaoh should not hear you, still I will lay on my hand;” for thus, in my opinion, the conjunctions should be resolved adversatively I do not altogether reject the interpretation of others; “I will harden Pharaoh’s heart, that I may multiply my signs;” and, “He ⁷⁸ will not hearken unto you, that I may lay on my hand.” And, in fact, God willed that Pharaoh should pertinaciously resist Moses, in order that the deliverance of the people might be more conspicuous. There is, however, no need of discussing at length the manner in which God hardens reprobates, as often as this expression occurs. Let us hold fast to what I have already observed, that they are but poor speculators who refer it to a mere bare permission; because if God, by blinding their minds, or hardening their hearts, inflicts deserved punishment upon the reprobate, He not only permits them to do what they themselves please, but actually executes a judgment which He knows to be just. Whence also it follows, that He not only withdraws the grace of His Spirit, but delivers to Satan those whom he knows to be deserving of blindness of mind and obstinacy of heart. Meanwhile, I admit that the blame of either evil rests with the men themselves, who willfully blind themselves, and with a willfulness which is like madness, are driven, or rather rush, into sin. I have also briefly shewn what foul calumniators are they, who for the sake of awakening ill-will against us, pretend that God is thus made to be the author of sin; since it would be an act of too great absurdity to estimate His secret and incomprehensible judgments by the little measure of our own apprehension. The opponents of this doctrine foolishly and inconsiderately mix together two different things, since the hardness of heart is the sin of man, but the hardening of the heart is the judgment of God. He again propounds in this place His great judgments, in order that the Israelites may expect with anxious and attentive minds His magnificent and wonderful mode of operation.

Calvin: Exo 7:5 - And the Egyptians shall know

5.And the Egyptians shall know This is a species of irony, viz., that the Egyptians, subdued by the plagues, should at last begin to feel that their contention was against God. The object, however, of God was to encourage Moses, lest he should fail before the madness and fury of his enemies. Therefore, although the Egyptians might be stupid n their rage, still God declares that in the end they would know that they had fought to their own destruction when they waged war against heaven; for there is an implied antithesis between their tardy acknowledgment of this and their present slowness of heart, which was at length forcibly removed when God thundered openly against them from heaven. For we know how unconcernedly the wicked oppose their ⁷⁹ iron obstinacy to the Divine threatenings, until they are forced into a state of alarm by violence; not because they are humbled beneath the hand of God, but because they see that by all their raging and turbulence they cannot escape from punishment; just as drunkards, awakened from their intoxication, would willingly drown their senses in eternal sleep, and even in annihilation; yet, whether they will or not, they must bear the pains of their intemperance. Moreover, this acknowledgment which was to be extorted from the unwilling, admonished Moses and others ⁸⁰ to attribute just praise to the power of God, before they were experimentally convinced of it. It is true, indeed, that the sincere worshippers of God also are sometimes instructed by punishments, (to which reference is made, Isa 26:9, “when thy judgments are in the earth, the inhabitants of the world will learn righteousness;”) but a kind of “knowledge” is here pointed out which so prostrates the reprobate that they cease not to lift up their horns, as it were, against God; and thus it casts them down without amending them. There was also an experimental knowledge for the elect people, of which mention has been already made, (Isa 6:7,)

“ye shall know that I am the Lord your God, after that I shall have brought you out from the land of Egypt;”

but this (properly speaking) is nothing more than a confirmation of the faith which, before the event takes place, is content with the simple word. Or, God certainly, by the event itself, reproves the dullness of His people when He sees that their confidence in His own word is not sufficiently strong. But the wicked so know God, that, lost in shame and fear, they see not what they do see.

Calvin: Exo 7:6 - And Moses and Aaron did

6.And Moses and Aaron did It is not for the sake of boasting that Moses reports his own obedience; but after having ingenuously confessed his hesitation, he now relates that he and his brother were in better courage for the performance of their office. In the meantime he shows that he, as well as his brother, was God’s minister, and that he brought no industry, nor talent, nor counsel, nor dexterity himself, but simply obeyed God. Still from their example we must learn, that as we may not set about anything except what God prescribes, so we ought obediently and without objection to pursue whatever He commands. What follows as to their age is meant in amplification; since it was no common case, considering the natural coldness and heaviness of old age, that two octogenarians should have actively engaged in so difficult a charge. For I do not assent to the opinion of those who think that their dignity was enhanced by their age. I admit that age is venerable; but Moses had far different views, namely, that, excluding all human means, he might celebrate God’s glory, who performed so mighty a work by men who were failing and decrepit with age. For although their vigor was as yet unabated, their old age might have made them timid, and might have also affected the people with anxiety, when they beheld their leaders to be not only of advanced age, but even naturally not far from the grave.

Calvin: Exo 7:8 - And the Lord spake

8.And the Lord spake No wonder that Moses often repeats the same thing, because he wrote for persons of rude and dull minds. But it behooves us, lest we should be disgusted by his simple and popular style, diligently to examine how little we are inclined to be acute and earnest in our consideration of the works of God. No doubt there is here related what we have already heard respecting the change of the rod into a serpent, except that he now tells us that the miracle which had before been performed in the wilderness of Midian, and afterwards in Egypt, in the sight of the people, was likewise performed once more before Pharaoh. Moreover, we gather from hence that at the request of Pharaoh the servants of God had proved and testified their vocation; and therefore that his pertinacity was the less excusable, since he despised the power of God so manifestly shewn forth. For this is usual with unbelievers, to demand proofs of God’s power, which they may still discredit, — not that they professedly scorn God, but because their secret impiety urges them to seek after subterfuges. The message is disagreeable and full of what is annoying to the proud king; and because he does not dare directly to refuse God, he invents a plausible pretext for his refusal, by asking for a miracle; and when this is performed, he seeks still deeper lurking places, as we shall very soon perceive. Since, therefore, it was certain that he would not pay a willing obedience to the divine command, and would not yield before he had been miraculously convinced, God furnishes His servants with a notable and sure testimony of His power. Moreover, the change of the crook, or shepherd’s staff, into a serpent had this object, namely, that the mean and rustic guise of Moses should not be despised. For (since kings are wont to exalt themselves very highly) Pharaoh might have laughed at the audacity of Moses and Aaron, who, forgetful, as it seemed, of their condition, put themselves into conflict with the whole power of Egypt; but Pharaoh knew, although they were not to be dreaded for their splendid appearance, and had nothing magnificent about them, that they were still not destitute of sure and strong help, when he saw the serpent come forth from the rod. In a word, God bore witness that His power is hidden beneath the infirmity of His servants, so that at every season He might render formidable to the greatest monarchs those who otherwise are like earthen vessels. It is not clear to me why Aaron was commanded to cast down the rod rather than Moses, unless, perhaps, because God would designedly humble the pride of the arrogant king, when He did not deign to exert His power by the hand of His superior servant, but only employed the inferior one. Therefore, with reference to this ministration, the rod of God and of Moses is now called the rod of Aaron. Thus Paul boasts of his gospel, the office of preaching which he knew to be committed to him. (Rom 16:25, and 2Ti 2:8.)

Calvin: Exo 7:10 - And Moses and Aaron went in

10.And Moses and Aaron went in Although they were now fully conscious of their vocation; and knew that they were endued with divine power for working miracles, yet would they never have dared to approach the fierce and cruel tyrant, unless the inward inspiration of the Spirit had armed them to persevere. Hence, then, arose their magnanimity to overcome all terrors; because God raised them by faith above everything that is lofty on earth, and sustained them by this support. Therefore do they come to the conflict with invincible strength, and confirm by a miracle their most hateful mission. But as to the question which is ordinarily raised here, whether the change of the rods was true and substantial, as they call it; with respect to that of Moses, I am confidently persuaded that it was so; for there is no more difficulty with God to change the forms of things, than there was to create heaven and earth out of nothing. Philosophers are not ignorant of the great variety of transmutations which occur in nature, nay, it is patent even to the uninstructed; but, because the rod was changed into a serpent in an extraordinary manner, and contrary to the course of nature, we must form the same judgment of it as of the change of Lot’s wife into a pillar of salt; except that the rod soon after returned into its original nature. (Gen 19:26.) There is more reason for doubt respecting the rods of the magicians, since it is probable that the eyes of the wicked king were deceived by their illusions. But there would be nothing absurd in our saying, that such liberty was conceded to them by God, not that they should create one body out of another, but that they should set forth the work of God as being their own. For assuredly the potency of error far surpasses the bounds of our comprehension. This Paul affirms to be given to Satan for the punishment of unbelievers, “that they should believe a lie,” because they will not obey the truth. (2Th 2:11.) He says, indeed, that the coming of Antichrist shall be with signs and lying wonders, but by adding the word “power,” he shews that the deception or illusion shall not consist so much in the external form of things, as in the perverse abuse of signs. ⁸¹ Therefore Christ absolutely pronounces that “false prophets shall shew great signs and wonders.” (Mat 24:24.) It might be, then, that God in just vengeance might choose the rods of the magicians to be changed into serpents; as we shall hereafter see that the waters were changed by their enchantments into blood, that the earth was covered with frogs and lice, that the fields were smitten with hail, and the atmosphere darkened. ⁸² Still we must be assured, that not even a fly can be created except by God only; but that Satan lays hold, for the purpose of his impostures, of things which are done by the secret judgment of God.

Calvin: Exo 7:11 - Then Pharaoh also called

11.Then Pharaoh also called The impiety of the tyrant, which had before lain hid in the recesses of his heart, now breaks forth; when he does not hesitate to enter into the lists with God. For he was sufficiently instructed in the wonderful power of God, had not his iniquity urged him onwards into desperate madness. In asking for a sign, he thought (as I before said) that he should have had just cause for despising Moses; as the wicked trust that they may do anything with impunity, unless God should openly appear from heaven to prohibit them; but, because inflexible perversity altogether has possession of their hearts, they do not hesitate to resist the manifest power of God. Thus the wickedness of Pharaoh blinded his eyes, that, seeing the light, he saw it not; but, though convinced, still he sought for darkness to hide the sight of the light from him. He received, therefore, the just reward of such impious and diabolical arrogance, when he was deceived by the juggles of his own magicians. This is an example of great use, and well worthy to be noted; by which we are, first of all, taught, that the wicked, whatever disposition to be taught they may assume, still remain inwardly rebellious and stubborn; and, moreover, that they are not only inclined to error, but are eagerly borne towards it with all their heart. This vice is not always conspicuous in every individual; but when God brings His light nearer to them, it is easily detected, and betrays itself. How many, now-a-days, among the Papists are followers of wicked superstitions under the pretext of simplicity? As long as, under the garb of ignorance, they deceive themselves and others, they seem to be worthy of pity; but, as soon as the truth shines forth, they demonstrate their love for the impostures by which they perish, and their delight in falsehoods. Assuredly (as Paul says) they have “received not the love of the truth.” ( 2Th 2:10.) Are we surprised at Pharaoh calling for the magicians, in order to repel from himself his sense of God’s power? As if there were not many at this time, who hire for themselves certain impious brawlers, ⁸³ by whose fascinating and fair words they may become besotted in their errors. It is remarkable, that they are honourably called “wise men” by courtesy, although they were but inventors of deceit, and destitute of sound learning. For although astronomy flourished among them, and the study of liberal arts was cultivated, it yet appears from the context that they were devoted to many foolish imaginations, nay, that all their degenerate science was but vanity. For מכשפים , ⁸⁴ makshephim, and חרתמים , chartumim, are the names of superstitious arts; the former signifying jugglers, or those who deceive the eyes and the senses by their enchantments; but the latter is used for those who cast nativities, telling people’s fortunes by the horoscope, and prognosticating by the aspect of the stars. Therefore, although the Egyptian magicians had departed from genuine philosophy, they still retained the name of “wise men,” that they might obtain credit for their delusions: as the devil, in order to appropriate God’s glory, or to change himself into an angel of light, is wont to conceal his falsehoods by specious titles. Doubtless Pharaoh sought, as in a case of perplexity, to examine it more certainly by comparison; but yet for no other reason than to conceal his impiety under a fresh covering. The word להט , ⁸⁵ lahat, although properly signifying the blade of a sword, is here used for enchantment. I think, however, that they mistake, who assign the reason for this to be, that they exercised their sorceries by a sword, or some similar weapon. It rather designates metaphorically the versatile motion, by which the magicians exhibit one thing for another; for it properly signifies “a flame.” This severe and terrible vengeance upon Pharaoh ought to inspire us with terror, lest, in our hatred of truth, we should seek after deceptions. For this is intolerable profaneness, if designedly we desire to pervert the distinction between truth and falsehood. Therefore it is not to be wondered at, if God plunges into the deepest darkness of error, those who shut their eyes against the light presented to them; and if He hands those over to be the disciples of Satan, who refuse to listen to Him as their master.

Calvin: Exo 7:12 - For they cast down every man

12.For they cast down every man The number of the magicians is not expressed; and although Paul names two, Jannes and Jambres, ⁸⁶ (2Ti 3:8,) it is probable that they were not the only ones, but the chief, and, as it were, the ringleaders. But I will not dispute this questionable point. The admonition of Paul is more to the purpose, that “as Jannes and Jambres withstood Moses,” so also there should always be false teachers, who would oppose Christ’s true ministers, and indeed should “wax worse and worse.” (Verse 13.) It is an awful fact that the reins were so given to these magicians, that they contended with Moses in almost an equal contest. But the ingratitude of the world is worthy of bearing the same punishment of blindness. God elsewhere testifies that when He permits false prophets to work miracles to deceive, it is to prove men’s hearts. (Deu 13:3.) And truly, unless our own hypocrisy were like a veil to take away the distinction between black and white, Satan would avail nothing by such arts and deceptions; but we ourselves, as if devoted to destruction, willingly cast ourselves into his nets; but especially against the reprobate, who obstinately seek for occasions of error, God casts this last thunderbolt, namely, He gives efficacy to the delusion, and so deprives them of their senses at the same time, that they do not guard themselves from manifest destruction. Many indeed would excuse Pharaoh, because, being deceived by his magicians, he did not disentangle himself from the error which he could not escape; for what could he do when he saw the contest equally maintained? But it must be thoroughly understood that none are so hurried away except those whom God would resist; especially the spirit of confusion and mental blindness seizes on those who have been obstinate in their wickedness. Nor must the mark of distinction be overlooked, that the rod of Moses swallowed up the rods of the magicians. How then was it that Pharaoh did not perceive Moses to be victorious? how was it that he rather turned aside to his own impostors? how was it, in fine, that he did not acknowledge God’s servant who had been superior in the contest, except that the wicked maliciously close their eyes against the manifested power of God? Whosoever will aim at the right mark shall certainly never be destitute of God as his guide. Therefore blame is justly thrown upon Pharaoh, because through the hardness of his heart he would not attend. Too frivolous is that cavil which the Papists advance, that the serpent is called the rod of Moses, as the bread transubstantiated into the body of Christ retains the name of bread; ⁸⁷ for they unskillfully confound two altogether different things; because, in the mystery of the Lord’s Supper, the analogy between the sign and the thing signified always remains; in this miracle the case is entirely otherwise. Again, because the change was only temporary, Moses properly called that a rod to which its previous form was presently to be restored. Besides, in comparing the true serpent with the fictitious ones, he was unwilling to make a difference in names. But, to pass all this over, the Papists will prevail nothing, until they have shewn that the bread is transubstantiated into the body. ⁸⁸ Nay, what they foolishly wrest against us, we may retort upon them, namely, that the bread is called the body of Christ although it remains bread, just as the serpent which then appeared is called the rod.

Calvin: Exo 7:14 - And the Lord said unto Moses

14.And the Lord said unto Moses Moses now begins to relate the two plagues which were inflicted upon Egypt before Pharaoh was induced to obey; and although there was something prodigious in the madness which strove against God’s hand so powerfully constraining him, yet in the person of this single reprobate, the picture of human pride and rebellion, when it is not controlled by a spirit of tractableness, is presented to our view. Let the faithful then be admonished by this narrative diligently to beware, lest, by wantonly rebelling against God, they provoke a similar vengeance upon themselves. For the same Being who hardened Pharaoh’s heart is the constant avenger of impiety, and, smiting His enemies with a spirit of confusion, renders them as furious as they are senseless. Moreover, lest Moses, stumbling against this obstacle, should desist from the course he had begun, God encourages him to the combat, as much as to say, that he had to contend with a very hard stone until it should be broken. Hearing that Pharaoh’s heart was hardened, he might begin to waver, unless a hope of victory were shewn him from elsewhere. But since the obstinacy of this beast is indomitable, God arms His servant with new weapons, as much as to say, that he must be worn down though he could not be broken. But although to some the analogy may appear far-fetched, between the ten plagues and the ten precepts of the law, yet, in my opinion, it is probable, and agreeable to reason, that before God promulgated the law the wicked were smitten with as many plagues as He was about to give precepts to His people, that in this way He might confirm their authority. First, however, He commands Moses to take up the rod, and reminds him of the recent miracle that he may gird himself to the new conflict with greater confidence. Then, after the Hebrew manner, He more fully lays open what He had briefly touched upon; for, at first, no mention is made of Aaron, but God only announces to Moses what He would have done; then He explains that the hand of Aaron was to be interposed. Where God reminds them that the rod was lately turned into a serpent, He shews that we profit but little by His works, unless our faith gathers strength from them. Besides, when God denounces to Pharaoh what He is going to do, He renders him more inexcusable, because he is not awakened by threats to repentance. God indeed knew that this would be without success; but although he knows the disease to be incurable, He still ceases not to apply the remedies — not indeed such as will restore health, but such as will draw out the secret poison from the mind. Many are here at issue ( litigant) with God, because He not only speaks to the deaf, but even, by admonishing or chastising them in vain, exasperates their malice more and more. But it is for us, when any appearance of unreasonableness perplexes us, reverently to adore the secret judgments of God and to be soberly wise. Meanwhile the event shews that God’s threatenings do not fall ineffectually, but that the contempt of them doubles both the crime and the punishment.

Calvin: Exo 7:19 - And the Lord spake unto Moses

19.And the Lord spake unto Moses This is the more extended narrative of which I spoke; for Moses mentions nothing different from what went before, but explains more distinctly his mode of action in the performance of the miracle, namely, that what God had commanded was completed by the instrumentality of Aaron. There was a reason for commencing with this miracle, that the Egyptians might know that there was no safeguard for them in the resources upon which they prided themselves the most. We know what great wealth, defense, and conveniences arose to them from the Nile; thence came their abundant fisheries, thence the fertility of their whole country, which it irrigated in its inundation, a thing that, in other lands is injurious; its navigation was most advantageous for their merchants, it was also a strong fortification to a good part of the kingdom. Therefore, in order to cast down the Egyptians from their principal dependence, He turns its waters into blood. Besides, because water is one of the two elements of which man’s life consists, in depriving the Egyptians of one part of their life, He used the best and shortest method of humiliating their haughtiness, had they not been altogether intractable. He might, indeed, by a single breath, have dried up all the sources of water, and overwhelmed the whole nation by drought; but this would have been commonly believed to have happened by chance, or naturally, and therefore would have been a less apparent prodigy, whilst it would have shut up the way for others. It would, then, have been sufficient, by the terror of death it awakened, to turn them to the fear of God, unless their madness had been desperate. Moses enumerates, besides the river, the streams, and ponds, and pools of water; because, in different parts of the country, as well artificially as naturally, the Nile was so diffused, that scarcely any other country is provided in all directions with such an abundance of water; as though God should say, “It shall avail you nothing to possess such an immense supply of water; because you shall thirst as much as if the Nile were dry.” He adds, “both in vessels of wood and in vessels of stone;” meaning, that in whatever kind of vessel they came to draw, they would find nothing but blood.

Calvin: Exo 7:20 - And Moses and Aaron did so

20.And Moses and Aaron did so He repeats that what God threatened as to the death of the fish, and the stinking of the Nile, actually took place; that he may aggravate the sin of the king, who was unaffected by the manifold power of God. Still he immediately adds that his counsellors witnessed it also. Hence we may conjecture, that the same infatuation had pervaded the whole court. It was also proper that so memorable a circumstance should not only be known generally, but that its author should be seen by many eyes. But it was a sign of the reprobation of the whole nation, that there was none of all that multitude who labored to correct the folly of the king. Whence also it appears that God confounds the wisdom of the world; for there was no nation which gloried more in its universal knowledge; even as Isaiah reproaches them of their boast. (Isa 19:11.) But we see in how shameful a manner, on the one hand proud, and on the other amazed, they betrayed not a single spark of sound intelligence.

Calvin: Exo 7:22 - And the magicians of Egypt did so

22.And the magicians of Egypt did so A question arises as to how the magicians could imitate Moses, when the material to work upon no longer remained; for, if there were no water left in Egypt, its transmutation was impossible. But I have no doubt but that, for the purpose of their illusion, pure and clear waters appeared for a little while, and then were changed into blood. For, since the season for concluding the contests was not yet arrived, doubtless God opened a way for Himself, until they reached their end. The supposition of Augustine ⁸⁹ is a forced one, that the magicians took the water, which remained pure and unaltered among the habitations of the Israelites. I should more willingly accept what he says, that, perhaps the waters were smitten by them at the same instant, so that in one place the power of God shone forth, in another their deception prevailed — although the solution I have given is very sufficient. Whether the change were true or imaginary, I dare not decide; except that it is more in accordance with the delusions of Satan, that the eyes of the wicked were deceived. Nor is there any necessity to philosophize more subtilely with Augustine, ⁹⁰ that there is a seminal principle infused into all created things, so that one species may generate another. We may rather take our stand on the teaching of Paul, that God sends strong delusion to ensnare the unbelievers with lies, because they refuse to embrace the truth, (2Th 2:11;) and I have already shewn from another passage of Moses, that, by the just judgment of God, false prophets perform signs and wonders. Moses, however, seems to hint that it was only an illusion, where he adds, “the magicians did so with their enchantments; ” as if the flashes, as of lightning, dazzled the eyes of the spectators; for this I have shewn to be the meaning of the word. Yet I do not question but that God altogether preserved His people from this calamity, so that these guests and strangers were supplied with the water of Egypt, whilst not a drop was left for the natives of the land. Thus was the king convicted of obstinacy, because he was not more attentive to observe this distinction; nay, he must have been doubly mad and foolish, to the destruction of himself and his kingdom, to set the delusion of the magicians against the power of God. But this often happens to the reprobate, that they rush eagerly as it were to their own destruction, whilst they are borne away by satanic impulse in opposition to God. Yet this was no slight temptation to God’s servants, to see the ministers of Satan almost rivaling themselves. For, if God chose to bear witness to their deliverance by miracles, — when they saw their enemies endued with a similar power, how could their own vocation be ratified and sure? And indeed it is probable that their faith was shaken by these machinations; yet I count it certain that it did not yield and give way; for, if Moses had been overcome by doubt, he would have confessed it, as it was his custom to do. But God opened their eyes, so that they should regard with contempt the tricks and deceptions of the magicians; besides, the divine vision had shone upon them together with the word, so that it was no marvel that, thus supported, they should repel, or sustain, every assault with firmness.

Calvin: Exo 7:23 - And Pharaoh turned

23.And Pharaoh turned In this word Moses teaches us that the hardness of heart, to which God had devote Pharaoh, was voluntary; so that the sin rested in himself, nor did the secret appointment of God avail anything to lessen his culpability, for his folly is condemned, because he did not “set his heart to this also.” Whence it follows that he was the author of his own obstinacy, because, being blinded by pride and contempt, he took no account of the glory of God. Thus the wicked, although as being vessels of wrath, they are cast of God into a reprobate mind, still harden themselves, because wittingly and willfully they run against God, and thus their security, audacity, and perverseness take away from them the excuse of ignorance or error. Wherefore this example warns us not to slumber when God arouses us, but attentively to consider His works, which may instruct us to reverence and fear Him. The statement that the Egyptians dug wells for themselves increases the certainty of the miracle, as does also what is added as to the seven days; for if the corruption of the water had only been momentary, some suspicion of delusion might have crept in, which was removed both by the continued taste and appearance. Therefore it was said before, that the Egyptians would suffer inconvenience and pain ⁹¹ from the want of water; for thus I explain it, that they should be sorrowful and afflicted, viz., because they had nothing to drink.

Defender: Exo 7:3 - harden Pharaoh's heart

This sovereign act of God, designed to make His power known (Rom 9:17) might seem cruel except that Pharaoh volitionally hardened his own heart against God (Exo 8:15), and so fully merited God's judgment. Here is a succinct example of the great mystery, inscrutable to our finite minds, of God's election versus man's will. Like two sides of the same coin, both are real but can only be viewed and understood separately."

Defender: Exo 7:12 - they became serpents

Like "the image of the beast," (Rev 13:15) which will seem to have life, these magician-induced serpents can only have been "lying wonders" (2Th 2:9). Neither men nor demons can create life; this is a prerogative only of God, who "created ... every living creature" (Gen 1:21). However, men and demons can generate hypnotic mental states and visions which people like Pharaoh may think involve real physical entities. When it was over, however, there was nothing to show for it; even the rods were gone."

TSK: Exo 7:1 - See // a god

See : Exo 16:29; Gen 19:21; 1Ki 17:23; 2Ki 6:32; Ecc 1:10

a god : Exo 4:15, Exo 4:16; Psa 82:6; Jer 1:10; Joh 10:35, Joh 10:36

TSK: Exo 7:2

Exo 4:15, Exo 6:29; Deu 4:2; 1Ki 22:14; Jer 1:7, Jer 1:17; Eze 3:10, Eze 3:17; Mat 28:20; Act 20:27

TSK: Exo 7:3 - And I // multiply

And I : Exo 4:21, Exo 4:29

multiply : Exo 4:7, Exo 9:16, Exo 11:9; Deu 4:34, Deu 7:19; Neh 9:10; Psa 78:43-51, Psa 105:27-36; Psa 135:9; Isa 51:9; Jer 32:20, Jer 32:21; Mic 7:15; Joh 4:48; Act 2:22, Act 7:36; Rom 15:19

TSK: Exo 7:4 - that I // armies // by great

that I : Exo 9:3, Exo 10:1, Exo 11:9; Jdg 2:15; Lam 3:3

armies : Exo 6:26, Exo 12:51

by great : Exo 6:6; Pro 19:29; Isa 26:9; Eze 14:21, Eze 25:11, Eze 30:14, Eze 30:19; Rev 15:4, Rev 16:7; Rev 19:2

TSK: Exo 7:5 - Egyptians // I stretch

Egyptians : Exo 7:17, Exo 8:10, Exo 8:22, Exo 14:4, Exo 14:18; Psa 9:16; Eze 25:17, Eze 28:22, Eze 36:23, Eze 39:7, Eze 39:22

I stretch : Exo 3:20

TSK: Exo 7:6

Exo 7:2, Exo 7:10, Exo 12:28, Exo 39:43, Exo 40:16; Gen 6:22, Gen 22:18; Psa 119:4; Joh 15:10, Joh 15:14

TSK: Exo 7:7

Exo 2:23; Gen 41:46; Deu 29:5, Deu 31:2, Deu 34:7; Psa 90:10; Act 7:23, Act 7:30

TSK: Exo 7:9 - Show // Take // a serpent

Show : Isa 7:11; Mat 12:39; Joh 2:18, Joh 6:30, Joh 10:38

Take : Exo 7:10-12, Exo 4:2, Exo 4:17, Exo 4:20, Exo 9:23, Exo 10:13

a serpent : Psa 74:12, Psa 74:13; Eze 29:3

TSK: Exo 7:10 - as the Lord // it became

as the Lord : Exo 7:9

it became : Exo 4:3; Amo 9:3; Mar 16:18; Luk 10:19

TSK: Exo 7:11 - wise men // sorcerers // they also // enchantments

wise men : Gen 41:8, Gen 41:38, Gen 41:39; Isa 19:11, Isa 19:12, Isa 47:12, Isa 47:13; Dan 2:2, Dan 2:27, Dan 4:7-9, Dan 5:7, Dan 5:11; 2Ti 3:8; Rev 19:20

sorcerers : Mechashshaphim , probably from the Arabic kashapha , to discover, reveal, signifies diviners, or those who pretended to reveal futurity, to discover things lost, or to find hidden treasures.

they also : Exo 7:22, Exo 8:7, Exo 8:18; Deu 13:1-3; Mat 24:24; Gal 3:1; Eph 4:14; 2Th 2:9; Rev 13:11-15

enchantments : By the word lahatim , from lahat , to burn, may be meant such incantations as required lustral fires, fumigations, etc.

TSK: Exo 7:12 - but Aaron’ s

but Aaron’ s : Exo 8:18, Exo 8:19, Exo 9:11; Act 8:9-13, Act 13:8-11, Act 19:19, Act 19:20; 1Jo 4:4

TSK: Exo 7:13

Exo 7:4, Exo 4:21, Exo 8:15, Exo 10:1, Exo 10:20, Exo 10:27, Exo 14:17; Deu 2:30; Zec 7:11, Zec 7:12; Rom 1:28, Rom 2:5; Heb 3:7, Heb 3:8, Heb 3:13

TSK: Exo 7:14 - Pharaoh’ s // he refuseth

Pharaoh’ s : Exo 8:15, Exo 10:1, Exo 10:20, Exo 10:27; Zec 7:12

he refuseth : Exo 4:23, Exo 8:2, Exo 9:2, Exo 10:4; Isa 1:20; Jer 8:5, Jer 9:6; Heb 12:25

TSK: Exo 7:15 - he goeth // the rod

he goeth : Exo 2:5, Exo 8:20; Eze 29:3

the rod : Exo 7:10, Exo 4:2-4

TSK: Exo 7:16 - The Lord // Let my // serve

The Lord : Exo 3:18, Exo 5:3, Exo 9:1, Exo 9:13, Exo 10:3; 1Sa 4:6-9

Let my : Exo 8:1, Exo 8:20, Exo 13:15, Exo 14:5; Isa 45:13; Jer 50:33; Act 4:21-23

serve : Exo 3:12, Exo 3:18, Exo 5:1-3, Exo 9:1

TSK: Exo 7:17 - thou shalt // and they

thou shalt : Exo 7:5, Exo 5:2, Exo 6:7; 1Sa 17:46, 1Sa 17:47; 1Ki 20:28; 2Ki 19:19; Psa 9:16, Psa 83:18; Eze 29:9, Eze 30:8, Eze 30:19, Eze 32:15, Eze 38:23, Eze 39:28; Dan 4:17, Dan 4:32, Dan 4:37, Dan 5:21, Dan 5:23

and they : Exo 1:22, Exo 4:9; Psa 78:44, Psa 105:29; Rev 8:8, Rev 16:3-6

TSK: Exo 7:18 - the fish // Egyptians // shall loathe

the fish : Exo 7:21

Egyptians : ""The water of Egypt,""says Abbe Mascrier, ""is so delicious, that one would not wish the heat to be less, or to be delivered from the sensation of thirst. The Turks find it so exquisite, that they excite themselves to drink of it by eating salt.""""A person,""adds Mr. Harmer, ""who never before heard of the deliciousness of the Nile water, and of the large quantities which on that account are drunk of it, will, I am sure, find an energy in those words of Moses to Pharaoh, the Egyptians shall loathe to drink of the water of the river, which he never did before."

shall loathe : Exo 7:24; Num 11:20, Num 21:5

TSK: Exo 7:19 - stretch // their pools

stretch : Exo 8:5, Exo 8:6, Exo 8:16, Exo 9:22, Exo 9:23, Exo 9:33, Exo 10:12, Exo 10:21, Exo 14:21, Exo 14:26

their pools : Heb. gathering of their waters, Gen 1:10

TSK: Exo 7:20 - he lifted // all the waters

he lifted : Exo 17:5, Exo 17:6, Exo 17:9-12; Num 20:8-12

all the waters : As the Nile was held sacred by the Egyptians, as well as the animals it contained, to which they annually sacrificed a girl, or as others say, both a boy and girl, God might have designed this plague as a punishment for such idolatry and cruelty; and to shew them the baseness of those elements which they reverenced, and the insufficiency of the gods in which they trusted. All the punishments brought upon them bore a strict analogy to their crimes. Exo 7:17, Exo 7:18; Psa 78:44, Psa 105:29; Joh 2:9-11; Rev 8:8

TSK: Exo 7:21

Exo 7:18; Rev 8:9; The first miracle of Christ turned water into wine, the first plague upon Egypt turned all their water into blood.

TSK: Exo 7:22 - magicians // and Pharaoh’ s // as the

magicians : Exo 7:11, Exo 8:7, Exo 8:8; Jer 27:18; 2Ti 3:8

and Pharaoh’ s : Exo 7:13

as the : Exo 7:3

TSK: Exo 7:23 - neither

neither : Exo 9:21; Deu 32:46; 1Sa 4:20 *marg. Job 7:17; Psa 62:10; Pro 22:17, Pro 24:32 *marg. Pro 29:1; Isa 26:11; Jer 5:3, Jer 36:24; Eze 40:4; Amo 4:7-12; Hab 1:5; Mal 2:2

TSK: Exo 7:24 - for they

for they : Exo 7:18-21

TSK: Exo 7:25

Exo 8:9, Exo 8:10, Exo 10:23; 2Sa 24:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 7:2

Heb. And he will send or dismiss , to wit, at last, being forced to it. Success shall attend your endeavours.

Poole: Exo 7:6

An emphatical repetition, to show their courage in attempting to say and do such things to so great a monarch in his own dominions, and their fidelity in the execution of all God’ s commands.

Poole: Exo 7:7

1491 The ages of Moses and Aaron here, as of Levi and Kohath Exo 6:16,18 , and before them of Jacob and Joseph, are so exactly set down, that thence we may, understand the accomplishment of God’ s prediction, Gen 15:13 , and the time of Israel’ s being in Egypt.

Poole: Exo 7:9 - Say unto Aaron // Take thy rod // A serpent

Say unto Aaron by whose hands this and other miracles were to be done, and not by Moses immediately; partly to take off the some suspicion that these miracles were wrought by magical artifice of Moses; and partly for the greater honour of Moses, that he might be what God had said, Exo 7:1 , a god to Pharaoh , who not only could work wonders himself, but also give power to others to do so.

Take thy rod: the same rod is called the rod of God , and of Moses , and of Aaron , here and Exo 7:12 , because it was appointed, and as it were consecrated by God, and used both by Moses and Aaron in their great works. And this rod Moses ordinarily held in his hand, and delivered it to Aaron upon occasion for the execution of his commands.

A serpent Heb. a dragon , which is a great serpent. Others, a crocodile , to whose jaws he had exposed the Israelitish infants.

Poole: Exo 7:11 - wise men // The magicians // They also did in like manner

Under the general title of

wise men he seems to comprehend all who were most eminent in any sort of wisdom, either natural, or civil, or divine, who were all called to give their opinion and advice in these matters.

The magicians the same now called

sorcerers who acted by the power of the devil, whom by certain rites and ceremonies they engaged to their assistance. Of these the two chief were Jannes and Jambres, 2Ti 3:8 .

They also did in like manner in show and appearance, which was not difficult for the devil to do, either by altering the air and the spectators’ sight, and by causing their rods both to look and move like serpents; or by a sudden and secret conveyance of real serpents thither, and removing the rods. Nor is it strange that God permitted those delusions, partly because it was a just punishment upon the Egyptians for their horrid and manifold idolatry, and barbarous cruelty towards the Israelites, and their other wickedness; and partly because there was a sufficient difference made between their impostures, and the real miracles wrought by Moses and Aaron, as appears from the next verse, and from Exo 8:18 , and from other passages. And this is a great evidence of the truth of Scripture story, and that it was not written by fiction and design. For if Moses had written these books to deceive the world, and to advance his own reputation, (as some have impudently said,) it is ridiculous to think that he would have put in this, and many other passages, which might seem so much to eclipse his honour, and the glory of his works.

Poole: Exo 7:12 - They became serpents // Aaron’ s rod swallowed up their rods

They became serpents either,

1. In appearance. For the Scripture oft speaks of things otherwise than they are, because they seem to be so. And therefore as the devil appearing to Saul in the likeness of Samuel is called Samuel; so may these rods upon the same account be called serpents , because through diabolical illusion they seemed to be so. Or,

2. Really, in manner expressed, Exo 7:11 .

Aaron’ s rod swallowed up their rods by which it was evident, either that Aaron’ s rod was turned into a real serpent, because it had the real properties and effects of a serpent, viz. to devour; or, at least, that the God of Israel was infinitely more powerful than the Egyptian idols or devils.

Poole: Exo 7:13 - He

He the Lord, to whom this act of hardening is frequently ascribed both in this book and elsewhere.

Poole: Exo 7:14

He is obstinate, and resolved in his way, so as neither my word nor my works can make any impression upon him.

Poole: Exo 7:15 - He goeth out unto the water

He goeth out unto the water i. e. the Nile, whither he went at that time, either for his recreation, or to pay his morning worship to that river, which the Egyptians had in great veneration, as Plutarch testifies.

Poole: Exo 7:17 - They shall be turned to blood

Because thou saidst, Who is the Lord? and, I know not the Lord , Exo 5:2 , thou shalt know him experimentally, and to thy cost. Behold, I will smite , viz. by Aaron’ s hand, who shall do it by my command and direction. Thus Pilate is said to give Christ’ s body to Joseph , Mar 15:45 , because he commanded it to be delivered by others to him. The same action is ascribed to the principal and instrumental cause. The river Nile , which was one of their principal gods; and therefore it was inexcusable in them, that they would not renounce those feeble gods, which were unable to help not only their worshippers, but even themselves, nor embrace the service and commands of that God whose almighty power they saw and felt.

They shall be turned to blood which was a very grievous plague to them; both because it was an eternal dishonour to their religion, and because from hence they had both their drink, Deu 11:10,11 Jer 2:18 , and their meat, Num 11:5 ; for greater and lesser cattle they would not eat, Exo 8:26 . And it was a very proper punishment for them, who had made that river an instrument for the execution of their bloody design against the Israelitish infants, Exo 1:22 .

Poole: Exo 7:18 - Shall lothe

Therefore the Israelites were free from this plague, and those branches of Nilus which they used were uncorrupted, when all others were turned into blood.

Shall lothe or, shall weary themselves , in running hither and thither in hopes of finding water in some parts or branches of the river.

Poole: Exo 7:19

Not that he was to go to every pool to use this ceremony there, but he stretched his hand and rod over some of them in the name of all the rest, which he might signify either by his words, or by the various motions of his rod several ways.

Poole: Exo 7:22 - Quest // Answ

It was not difficult for the devil to convey blood speedily and unperceivably, and that in a great quantity, which might suffice to infect with a bloody colour those small parcels of water which were left for them to show their art in.

Quest. Whence could they have water, when all their waters were turned into blood?

Answ It might be had, either,

1. By rain, which at that time God was pleased to send down either for this purpose, or to mitigate the extremity of the plague, or for other reasons known to him, though not to us. For that rain sometimes falls in Egypt, though not much nor often, is affirmed by ancient writers and late travellers. Or,

2. From Goshen, which was not far from the court, or from some houses of the Israelites, who dwelt amongst the Egyptians, as appears from many places of this history, and who were free from these plagues. See Exo 8:22 9:26 10:23 12:13 &c. Or,

3. From the pits which they digged, Exo 7:24 . Or,

4. From some branch of Nilus, or some vessels in their houses, whose waters were not yet changed; for this change might be wrought not suddenly, (which is not affirmed in this relation,) but by degrees, which God might so order for this very end, that the magicians might have matter for the trial of their experiment.

Poole: Exo 7:23

He did not seriously consider it, nor the causes or cure of this plague, and was not much affected with it, because he saw this fact exceeded not the power of his magicians.

Poole: Exo 7:24

It is not much material to us, whether they lost their labour, and found only blood there, as Josephus affirms; or whether they succeeded and found water there, which seems more probable, because these come not within the compass of Moses’ s commission, Exo 7:17,19,20 , or whether they found the water something purified and less bloody, though mixed with blood. But it is observable, that though the devil could do something which might increase the plague, or imitate it, yet he could do nothing to remove it.

Poole: Exo 7:25 - For seven days were fulfilled // Quest // Answ

For seven days were fulfilled ere all the waters of Egypt were perfectly free from this infection.

Quest. How could the Egyptians subsist so long without water?

Answ .

1. Philo tells us that many of them died of this plague.

2. As the plague might come on, so it might go off, by degrees; and so the water, though mixed with blood, might give them some relief.

3. The juices of herbs, and other liquors, which were untouched with this plague, might refresh them.

4. They might have some water, either from their pits, or by rain from heaven, as was said before; or from Goshen; for though it be said that the blood was in all their vessels, Exo 7:19 , yet it is not said that all that should afterwards be put into them should be turned into blood.

Haydock: Exo 7:1 - Prophet

The God of Pharao, viz., to be his Judge; and to exercise a divine power, as God's instrument, over him and people. (Challoner) ---

Artapanus says, Moses was afterwards adored by the Egyptians. ---

Prophet, or interpreter. Thou shalt reveal my orders to him. (Calmet) ---

Moses participated in the divine nature, as judge, priest, prophet, &c. (Worthington)

Haydock: Exo 7:3 - I shall harden

I shall harden, &c.; not by being the efficient cause of his hardness of heart, but by permitting it; and by withdrawing grace from him, in punishment of his malice; which alone was the proper cause of his being hardened. (Challoner) ---

He took occasion even from the miracles to become more obdurate. (Haydock) ---

Yet Pharao was less impious than Calvin, for he takes the sin to himself, chap. ix. 27. (Tirinus)

Haydock: Exo 7:10 - Took

Took, or "threw down," as the Hebrew and Septuagint read.

Haydock: Exo 7:11 - Magicians // They also

Magicians. Jannes and Mambres, or Jambres, 2 Timothy iii. 8. (Challoner) ---

The pagans represented Moses as the greatest of magicians. (Pliny, Natural History xxx. 1; Justin xxxvi.) ---

They also, &c. Hebrew has three terms, "wise men, diviners, and magicians;" but the two last seem to be of the same import. "The enchanters did the like by their secret practices," either by words or by actions. Some say these operations were real; others affirm they were only apparent, and mere delusions. (Calmet) ---

"Whoever believes that any thing can be made, or any creature changed or transmuted into another species or appearance, except by the Creator himself, is undoubtedly an infidel, and worse than a pagan." (Coun.[Council?] of Orange.) See St. Augustine, q. 21, de Trin. iii. 7; St. Thomas Aquinas, [Summa Theologiae] ii. 2, 9, 17, a 2. ---

The devil deceived the senses of the beholders; or brought real serpents, &c., thither. (Menochius)

Haydock: Exo 7:12 - Devoured

Devoured. Thus the superiority remained with Aaron. The rod was then restored to its pristine form, ver. 15. (Haydock)

Haydock: Exo 7:17 - My hand

My hand. The rod was in the hand of Moses, but he was God's agent. (Menochius)

Haydock: Exo 7:18 - River

River. The Samaritan copy repeats here the very words of God to Pharao, as the other speeches are also twice put at length. "Moses and Aaron went to meet Pharao, and said to him, 'The Lord,'" &c., as ver. 16, 18. See chap. xi. 7. (Calmet) ---

This is very agreeable to the style of Homer; and Kennicott believes that the repetitions have been omitted in the Hebrew for brevity's sake, (Diss. 1 Chron. p. 383,) and that before the Greek version had been made. (Haydock)

Haydock: Exo 7:21 - All the land

All the land, even in that of Gessen, which belonged to the Egyptians; while the Hebrews had good water. (Menochius)

Haydock: Exo 7:22 - Like

Like. They got a small quantity of water, either from the sea, from Gessen, (Wisdom xi. 5,) or by digging wells, ver. 24. (Calmet) ---

This plague lasted a full week, ver. 25. The water which they found in the mean time in the wells was mixed with blood. (Philo; St. Augustine, in Psalm lxxvii.) Wisdom xi. 7, thou gavest human blood to the unjust.

Gill: Exo 7:1 - And the Lord said unto Moses // see // I have made thee a god to Pharaoh // and Aaron thy brother shall be thy prophet

And the Lord said unto Moses,.... In answer to his objection, taken from his own meanness, and the majesty of Pharaoh, and from his want of readiness and freedom of expression:

see; take notice of, observe what I am about to say:

I have made thee a god to Pharaoh; not a god by nature, but made so; he was so by commission and office, clothed with power and authority from God to act under him in all things he should direct; not for ever, as angels are gods, but for a time; not in an ordinary way, as magistrates are gods, but in an extraordinary manner; and not to any other but to Pharaoh, being an ambassador of God to him, and as in his room and stead to, rule over him, though so great a monarch; to command him what he should do, and control him when he did wrong, and punish him for his disobedience, and inflict such plagues upon him, and do such miracles before him, as no mere man of himself, and none but God can do; and even exercise the power of life and death, as in the slaying of the firstborn, that Pharaoh should stand in as much fear of him, as if he was a deity, and apply to him to remove the plagues upon him, as if he was one:

and Aaron thy brother shall be thy prophet; to declare the will of God revealed to him by Moses from the Lord; so that this seems to be more than to be the mouth and spokesman of Moses and interpreter and explainer of his words, or to be acting the part of an orator for him; for Moses in this affair being God's viceregent, and furnished with a knowledge of the mind and will of God respecting it, as well as with power to work miracles, and inflict plagues, was made a god to both Pharaoh and Aaron; see Exo 4:6 to Pharaoh in the sense before explained, and to Aaron, he being his prophet, to whom he communicated the secrets of God, and his will and pleasure, in order to make the same known to Pharaoh. Thus highly honoured was Moses to be a god to a sovereign prince, and to have Aaron to be his prophet.

Gill: Exo 7:2 - Thou shalt speak all that I command thee // and Aaron thy brother shall speak unto Pharaoh // that he send the children of Israel out of his land

Thou shalt speak all that I command thee,.... That is, to Aaron his prophet, whatever the Lord made known to him in a private manner as his will to be done:

and Aaron thy brother shall speak unto Pharaoh; whatsoever should be told him by Moses, as from the Lord:

that he send the children of Israel out of his land; this was the principal thing to be insisted upon; and all that was said or done to him was to bring about this end, the dismission of the children of Israel out of Egypt.

Gill: Exo 7:3 - And I will harden Pharaoh's heart // and multiply my signs and my wonders in the land of Egypt

And I will harden Pharaoh's heart,.... See Gill on Exo 4:21.

and multiply my signs and my wonders in the land of Egypt; work one miracle and wonderful sign after another, until they are all wrought intended to be wrought; and which he had given Moses power to do, and until the end should be answered and obtained, the letting go of the children of Israel.

Gill: Exo 7:4 - But Pharaoh shall not hearken unto you // that I may lay mine hand upon Egypt // and bring forth mine armies // and my people the children of Israel out of the land of Egypt // by great judgments

But Pharaoh shall not hearken unto you,.... Regard not what they said, nor answer the demand they made, or obey the command of God delivered by them to him: this the Lord apprised them of, that they might not be discouraged, and conclude their labour would be in vain, their attempts fruitless, and they should never gain their point, but spend their time, and expose themselves to danger to no purpose:

that I may lay mine hand upon Egypt; the inhabitants of Egypt, smiting them with one plague after another, and particularly with the last, slaying their firstborn; every plague was a stroke of his hand, and an effect of his mighty power and vengeance, and more especially that:

and bring forth mine armies; the children of Israel consisting of 600,000 men, besides women and children, Exo 12:37 which, divided into twelve tribes, made twelve fine armies, 50,000 men in a tribe or army upon an average:

and my people the children of Israel out of the land of Egypt; the word "and" need not be supplied; if any supplement is necessary, the word "even" would be better, since this clause is added by way of explanation, showing who are meant by the armies of the Lord, his people to be brought out:

by great judgments; inflicted upon the Egyptians.

Gill: Exo 7:5 - And the Egyptians shall know that I am the Lord // when I stretch forth mine hand upon Egypt // and bring out the children of Israel from among them

And the Egyptians shall know that I am the Lord,.... Jehovah, the one only true and living God; this they should know by the judgments executed upon them, and be obliged to acknowledge it:

when I stretch forth mine hand upon Egypt: especially the last time, to destroy the firstborn:

and bring out the children of Israel from among them; by which it would appear that he was mightier than they, and obtained the end for which the plagues were inflicted on them.

Gill: Exo 7:6 - And Moses and Aaron did as the Lord commanded them // so did they

And Moses and Aaron did as the Lord commanded them,.... After this they never showed any reluctance, or made any objection to any message they were sent with, or any work they were ordered to do, but went about it at once, and performed it with all readiness and cheerfulness:

so did they; which is not a superfluous and redundant expression, but very emphatic, showing with what care and diligence they did every thing, and how exactly they conformed in all things to the divine will.

Gill: Exo 7:7 - And Moses was eighty years old

And Moses was eighty years old,.... At this time, which is observed partly to show how long Israel had been afflicted in Egypt; for their great troubles and miseries began about the time of the birth of Moses, or a little before, as appears from the above history; and partly to show the patience and forbearance of God with the Egyptians, and how just and righteous were his judgments on them; with this perfectly agrees Stephen's account of the age of Moses, Act 7:23 and Aaron eighty three years old, when they spake unto Pharaoh; so that they were men that had had a large experience of things, and had been long training up for the service designed to be done by them; they were men of wisdom and prudence, of sedate and composed countenances, and fit to appear before a king, whose age and venerable aspect might command attention to them. Aben Ezra observes, that"in all the Scripture there is no mention of any prophets that prophesied in their old age but these, because their excellency was greater than all the prophets.''By this it appears that Aaron was three years older than Moses. A Jewish chronologer says ⁿ, that it is affirmed in an exposition of theirs, that Aaron prophesied to the Israelites in Egypt eighty years, which is making him to be a very young prophet when he first entered into the office. The Arabic writers ^o say, Miriam was at this time eighty seven, so was seven years older than Moses, and four years older than Aaron; see Exo 2:4.

Gill: Exo 7:8 - And the Lord spake unto Moses and unto Aaron // saying

And the Lord spake unto Moses and unto Aaron,.... After he had given them their commission, and instructions to go to Pharaoh, and a little before they went in to him:

saying, as follows.

Gill: Exo 7:9 - When Pharaoh shall speak unto you, saying, show a miracle for you // then thou shalt say unto Aaron, take thy rod // and cast it before Pharaoh, and it shall become a serpent

When Pharaoh shall speak unto you, saying, show a miracle for you,.... To prove that they came from God, the Jehovah they said they did, and that they were his ambassadors, and came in his name, and made the demand for him; which when he seriously reflected on things, he would be ready to require, hoping they would not be able to show any, and then he should have somewhat against them, and treat them as impostors:

then thou shalt say unto Aaron, take thy rod; the same that Moses had in his hand at Horeb, and brought with him to Egypt; this he had delivered into the hand of Aaron, who was to be his agent, and with this rod do signs and wonders as he did, and on account of them it is sometimes called the rod of God:

and cast it before Pharaoh, and it shall become a serpent; as it became one before at Horeb, when Moses by the order of God cast it on the ground, and afterwards became a rod again, as it now was, Exo 4:2 Hence Mercury, the messenger of the gods with the Heathens, is represented as having a "caduceus", a rod or wand twisted about with snakes ^p.

Gill: Exo 7:10 - And Moses and Aaron went in unto Pharaoh // and they did as the Lord had commanded // and Aaron cast down his rod before Pharaoh, and it became a serpent

And Moses and Aaron went in unto Pharaoh,.... Into the palace of Pharaoh boldly, and with intrepidity, clothed with such power and authority, and assured of success:

and they did as the Lord had commanded; they demanded in his name the dismission of the children of Israel, and upon his requiring a miracle to confirm their mission, wrought one as follows:

and Aaron cast down his rod before Pharaoh, and it became a serpent: or a "dragon", as the Septuagint version; this word is sometimes used of great whales, Gen 1:21 and of the crocodile, Eze 29:3 and it is very likely the crocodile is meant here, as Dr. Lightfoot ^q thinks; since this was frequent in the Nile, the river of Egypt, where the Hebrew infants had been cast, and into whose devouring jaws they fell, and which also was an Egyptian deity ^r. Though no mention is made of Pharaoh's demanding a miracle, yet no doubt he did, as the Lord had intimated he would, and without which it can hardly be thought it would be done; and Artapanus ^s, an Heathen writer, expressly asserts it; for he says,"when the king required of Moses to do some sign or wonder, the rod which he had he cast down, and it became a serpent, to the amazement of all, and then took it by its tail and it be came a rod again;''which is a testimony from an Heathen of the truth of this miracle.

Gill: Exo 7:11 - Then Pharaoh also called the wise men and the sorcerers // now the magicians of Egypt, they also did in like manner with their enchantments

Then Pharaoh also called the wise men and the sorcerers,.... The cunning men and wizards, a sort of jugglers and deceivers, who pretended to great knowledge of things, to discover secrets, tell fortunes, and predict things to come, and by legerdemain tricks, and casting a mist before people's eyes, pretended to do very wonderful and amazing things; and therefore Pharaoh sent for these, to exercise their art and cunning, and see if they could not vie with Moses and Aaron:

now the magicians of Egypt, they also did in like manner with their enchantments; or by their secret wiles and juggles, making things seem to appear to the sight when they did not really, but by dazzling the eyes of men by their wicked and diabolical art, they fancied they saw things which they did not; for the word has the signification of flames of fire, or of a flaming sword, or lance, which being brandished to and fro dazzles the sight. The Targum of Jonathan gives the names of two of these magicians, whom he calls Jannes and Jambres, as does the apostle; see Gill on 2Ti 3:8. Josephus ^t calls these magicians of Egypt priests, and Artapanus ^u says, they were priests that lived about Memphis. According to the Arabs ^w, the name of the place where they lived was Ausana, a city very ancient and pleasant, called the city of the magicians, which lay to the east of the Nile: their name in the Hebrew language is either from a word which signifies a style, or greying tool, as Fuller ^x thinks, because in their enchantments they used superstitious characters and figures; or, as Saadiah Gaon ^y, from two words, the one signifying a "hole", and the other "stopped"; because they bored a hole in a tree to put witchcrafts into it, and stopped it up, and then declared what should be, or they had to say.

Gill: Exo 7:12 - For they cast down every man his rod, and they became serpents // but Aaron's rod swallowed up their rods

For they cast down every man his rod, and they became serpents,.... That is, they seemed to be so, as Josephus ^z expresses it, but not really, in which he is followed by many; though some think that the devil assisted in this affair, and in an instant, as soon as the rods were cast down, removed them and put real serpents in their room:

but Aaron's rod swallowed up their rods; that is, the serpent that Aaron's rod was turned into, swallowed up the rods of the magicians, which never were otherwise than rods only in appearance; or if real serpents were put in the room of them, these were devoured by his serpent called his rod, because it was before turned into a serpent, as Aben Ezra observes; though the Targums of Jonathan, Jarchi, and R. Jeshua, suppose this was done after the serpent became a rod again; which makes the miracle the greater and more wonderful, that a rod should devour other rods; and supposing them real serpents, this was what the magicians could not make their rods do, and in which they were outdone by Aaron.

Gill: Exo 7:13 - And he hardened Pharaoh's heart // that he hearkened not unto them // as the Lord had said

And he hardened Pharaoh's heart,.... Or, "notwithstanding the heart of Pharaoh was hardened" ^a; though he saw the rods of his magicians devoured by rod; or "therefore" ^b his heart was hardened, because he saw that the rods of his magicians became serpents as well as Aaron's; in which there was a deception of sight, and which was suffered for the hardening of his heart, there being other wonders and miracles to be wrought, for showing forth the divine power, before Israel must be let go:

that he hearkened not unto them; to Moses and Aaron, and comply with their demand, to dismiss the people of Israel:

as the Lord had said; or foretold he would not.

Gill: Exo 7:14 - And the Lord said unto Moses, Pharaoh's heart is hardened // he refuseth to let the people go

And the Lord said unto Moses, Pharaoh's heart is hardened,.... Or "heavy" ^c, dull and stupid, stiff and inflexible, cannot lift up his heart, or find in his heart to obey the will of God:

he refuseth to let the people go; which was an instance and proof of the hardness and heaviness of his heart, on which the above miracle had made no impression, to regard what God by his ambassadors had required of him.

Gill: Exo 7:15 - Get thee unto Pharaoh in the morning // lo, he goeth out unto the water // and thou shall stand by the river's brink against he come // and the rod which was turned to a serpent shalt thou take in thine hand

Get thee unto Pharaoh in the morning,.... The next morning, a time in which the mind is most composed and sedate, and fit to attend to what may be suggested:

lo, he goeth out unto the water; the river Nile, either to take his morning's walk, and to refresh himself at the waterside, as the Jerusalem Targum; or to observe divinations upon the water, as a magician, as the Targum of Jonathan. So in the Talmud ^d it is said, that the Pharaoh in the days of Moses was a magician. Or rather, as Aben Ezra thinks, which he says is a custom of the kings of Egypt to this day, to go out in the months of Tammuz and Ab, i.e. June, and July, when the river increases, to observe how many degrees it has ascended, by which the fruitfulness of the ensuing season was judged of. See Gill on Amos 8:8 Or else he went to worship the rising sun, or the Nile, to pay his morning devotions to it: for not only Jarchi, and other Jewish writers, say it was their chief god, but Plutarch ^e also affirms, that nothing was so much honoured with the Egyptians as the Nile; and both Theodoret on this place, and Athanasius ^f elsewhere says, that they reckoned it a god, and worshipped it as such; and it has been usual with other nations to worship rivers, as Aelianus ^g reports:

and thou shall stand by the river's brink against he come; over against the brink of the river Nile, in order to meet him:

and the rod which was turned to a serpent shalt thou take in thine hand; as a terror to Pharaoh, on sight of which he might be put in mind of what had been done, and by means of which he might fear other wonders would be wrought; by this it appears, that after the rod had been turned into a serpent, it became a rod again, as it did at Horeb, Exo 4:4. Moses having previous notice of all this, shows the prescience of God, and his certain knowledge of future contingent events.

Gill: Exo 7:16 - And thou shalt say unto him // the Lord God of the Hebrews hath sent me unto thee // saying, let my people go, that they may serve me in the wilderness // that they may serve me // in the wilderness // and, behold, hitherto thou wouldest not hear

And thou shalt say unto him,.... Upon meeting him:

the Lord God of the Hebrews hath sent me unto thee; still appearing in the character of the ambassador of Jehovah, the God of the children of Israel:

saying, let my people go, that they may serve me in the wilderness; the demand is once more renewed, before any punishment is inflicted for refusal, that the patience and forbearance of God might be the more visible, and his judgments appear the more righteous when inflicted, as well as Pharaoh be left more inexcusable. The reason of the demand is observed:

that they may serve me; keep a feast, and sacrifice to him, as is before expressed, and the place where is pointed at:

in the wilderness; at Sinai, in Arabia, where were the mountains of Sinai and Horeb; but the time of their service is not here expressed, as elsewhere, namely, three days:

and, behold, hitherto thou wouldest not hear; and obey the voice of the Lord, upbraiding him with his disobedience, and the hardness of his heart; but signifying it was not now too late, though it was advisable to be quick, or the blow would be given, and the plagues inflicted.

Gill: Exo 7:17 - Thus saith the Lord, in this thou shalt know that I am the Lord // behold, I will smite with the rod that is in my hand // upon the waters which are in the river // and they shall be turned to blood

Thus saith the Lord, in this thou shalt know that I am the Lord,.... By the following instance of his power and vengeance:

behold, I will smite with the rod that is in my hand; which though in the hand of Moses, Exo 7:18 yet he being his ambassador, and representing him, is said to be in the hand of the Lord; and with this he threatens to smite

upon the waters which are in the river; the river Nile, and the canals thereof:

and they shall be turned to blood; and if this river was their god, it would abundantly appear that the God of the Hebrews was Jehovah, and above all gods, and particularly above theirs.

Gill: Exo 7:18 - And the fish that is in the river shall die // and the river shall stink // and the Egyptians shall loath to drink of the water of the river

And the fish that is in the river shall die,.... Their element being changed, and they not able to live in any other but water:

and the river shall stink; with the blood, into which it should be congealed, and with the putrefied bodies of fishes floating in it:

and the Egyptians shall loath to drink of the water of the river; the very colour of it, looking like blood, would set them against it, and create a nausea in them; or "shall be weary" ^h, tired of drinking it in a little time, through the loathsomeness of it; or be weary in digging about it, Exo 7:24 to get some clear water to drink of; or in seeking to find out ways and methods to cure the waters, that so they might be fit to drink of, as Jarchi interprets it.

Gill: Exo 7:19 - And the Lord spake unto Moses // say unto Aaron, take thy rod, and stretch out thine hand upon the waters of Egypt // upon their streams // upon their rivers // and upon their ponds, and upon all their pools of waters // that they may become blood // and that there may be blood throughout all the land of Egypt // both in vessels of wood, and in vessels of stone

And the Lord spake unto Moses,.... Pharaoh still being obstinate, and refusing to let the people go:

say unto Aaron, take thy rod, and stretch out thine hand upon the waters of Egypt; upon all of them in general, what were in the river Nile, or derived from it, as follows:

upon their streams; the seven streams of the river Nile; see Gill on Isa 11:15.

upon their rivers; the canals that were cut out of the river Nile, for the watering of their fields and gardens, for they had no other river:

and upon their ponds, and upon all their pools of waters; which were dug near the river, or to which pipes were laid to convey the water thither:

that they may become blood; and so not fit to drink:

and that there may be blood throughout all the land of Egypt,

both in vessels of wood, and in vessels of stone; in which water were kept in private houses, fetched from the river for the use of families; all which were to be turned into blood everywhere, in all parts of the land, and in all places mentioned, immediately upon Aaron's taking his rod, and smiting the waters with it in that part of the river that was before him.

Gill: Exo 7:20 - And Moses and Aaron did so, as the Lord commanded // and he lift up the rod, and smote the waters that were in the river // in the sight of Pharaoh, and in the sight of his servants // and all the waters that were in the river were turned into blood

And Moses and Aaron did so, as the Lord commanded,.... Moses delivered the rod to Aaron, who took it and went to the water side:

and he lift up the rod, and smote the waters that were in the river; or "in that river" ⁱ, the river Nile, on the brink of which Pharaoh then stood:

in the sight of Pharaoh, and in the sight of his servants; his nobles and courtiers who tended him in his walk to the water; for this was done before he returned to his palace:

and all the waters that were in the river were turned into blood; not only the face of the waters looked like blood, but they were really turned into it; and not only the surface of the water, but all the water that was in the river, wherever it flowed, and as far as it flowed in the land of Egypt.

Gill: Exo 7:21 - And the fish that was in the river died // and the Egyptians could not drink of the water of the river // and there was blood throughout all the land of Egypt

And the fish that was in the river died,.... Which was a full proof that the conversion of it into blood was real; for had it been only in appearance, or the water of the river had only the colour of blood, and looked like it, but was not really so, it would not have affected the fishes, they would have lived as well as before; and this plague was the greater affliction to the Egyptians, not as it affected their drink but their food, fish Num 11:5 being what the common people chiefly lived upon; see Gill on Isa 19:8 and the river stunk; the blood into which it was turned being corrupted through the heat of the sun, and the dead fishes swimming upon it being putrefied:

and the Egyptians could not drink of the water of the river; and they had no other water to drink of ^k; for rain seldom fell in Egypt, though sometimes it did in some places; see Gill on Zec 14:18. The water of the river Nile was not only their common drink, but it was exceeding pleasant, and therefore the loss of it was the greater; it was so remarkable for the sweetness and delicacy of its taste, that in the time of Pescennius Niger, when his soldiers murmured for want of wine, he is reported to have answered them,"what! crave you wine, and have the water of the Nile to drink?''which Mr. Maillett, who lived sixteen years consul for the French nation at Grand Cairo, confirms, and says, that it is grown to be a common proverb, that whoever has once tasted it will ever after pine for it ^l; with this compare Jer 2:18,

and there was blood throughout all the land of Egypt; in the river, wherever it flowed, in all its streams and channels, and wherever any water was collected out of it, or fetched from it, let it be in what reservoir it would. This is the first plague executed on the Egyptians, and a very righteous one by the law of retaliation for shedding the blood of innocent babes, through casting them into this river; and this will be the second and third vials of God's wrath, which will be poured on antichrist, or mystical Egypt, who will have blood given to drink because worthy, see Rev 16:3. Artapanus ^m, an Heathen writer, bears testimony to this miracle, though he does not so fully and clearly express it as it was; he says,"a little after, that is, after the former miracle of the rod turned into a serpent, the Nile, that river whose swelling waves overflow all Egypt, was smitten with the rod; and the water being gathered and stagnated, boiled up, and not only the fishes were destroyed, but the people perished through thirst.''

Gill: Exo 7:22 - And the magicians of Egypt did so with their enchantments // and Pharaoh's heart was hardened // neither did he hearken unto them // as the Lord had said

And the magicians of Egypt did so with their enchantments,.... Who were either in company with Pharaoh and his nobles, or were immediately sent for to try their art, and confront Moses and Aaron with it; and who very probably got a little water in a vessel, and by some juggling trick imposing upon, and deceiving the sight of Pharaoh and his servants, made it look like blood; and the devil might help them to a sufficient quantity of blood, and discolour the water with it, and make it appear as if it was blood, and which was a poor business; had they turned the bloody river into water again, they would have equalled the miracle of Moses and Aaron, and done some service to their country; but to deceive the sight of people, or to spoil a small quantity of water that was good, by mixing it with blood, was but a mean and unworthy action. Should it be asked from whence they had this water, when all was turned into blood? it may be answered, either from Goshen, as the Targum of Jonathan, the waters of the Hebrews not being affected with this plague: though Aben Ezra thinks they were; or from the sea, as Theodoret; but both these places were too far distant to fetch water from, in the time that Pharaoh stayed here before his return home: rather therefore this water was had from some habitation of the Israelites in the city near at hand, where Pharaoh lived, or was dug for immediately by the magicians, as in Exo 7:24 or it may be that all the waters were not immediately turned into blood, but successively and gradually, first the river, and then its streams, &c. so that there might be near at hand a pool of water, not yet turned into blood, and a vessel of water might be fetched from it, on which they exercised their juggling art:

and Pharaoh's heart was hardened: by seeing his magicians do what was similar to what Moses and Aaron had done; and therefore concluded that it was not by the hand of God, but owing to a magic art they were masters of, as his magicians were:

neither did he hearken unto them; to Moses and Aaron, and what they said to him, to let the people go:

as the Lord had said; had before told he would not hearken to them, Exo 7:4.

Gill: Exo 7:23 - And Pharaoh turned, and went into his house // neither did he set his heart to this also

And Pharaoh turned, and went into his house,.... Turned away from Moses and Aaron, and turned back from the river to which he came, and went to his palace in the city; it being perhaps now about dinner time, when all before related had passed:

neither did he set his heart to this also: had no regard to this miracle of turning the waters into blood, as well as he had none to the rod being turned into a serpent, and devouring the rods of the magicians; he neither considered the one nor the other, or seriously and closely thought of this, any more than of the other.

Gill: Exo 7:24 - And all the Egyptians digged round about the river // for water to drink // for they could not drink of the waters of the river

And all the Egyptians digged round about the river,.... On each side of it, in order to get clear water; and Aben Ezra thinks the Hebrews also, who were affected with this, and the two following plagues, the frogs and lice: but it is much more reasonable to conclude that they were free from them all. This they did

for water to drink: for there was none in the river, streams, ponds and pools, or in vessels, in which they used to reserve it, and therefore could come at none but by digging; and whether they obtained any in that way is not said:

for they could not drink of the waters of the river; it being turned into blood, and stunk so exceedingly; and though they might strain it, and make it in some measure, drinkable, and might make use of the juice of herbs, and other things, to extinguish their thirst, and the better sort might have a stock of wine, yet multitudes must be greatly distressed, and many perish, as Philo ⁿ the Jew says they did.

Gill: Exo 7:25 - And seven days were fulfilled // after that the Lord had smitten the river

And seven days were fulfilled,.... Or there were full seven days, a whole week:

after that the Lord had smitten the river, and turned it into blood; here the miracle is ascribed to him; Moses and Aaron, and the rod they used, were only instruments, nothing short of almighty power could do such a miracle; it seems this lasted seven days at least. It began, as Bishop Usher ^o computes it, on the eighteen day of the sixth month, or Adar, part of February and part of March, and ended the twenty fifth of the same. It is not said that Pharaoh requested to have it removed, though Philo ^p says he did; his stubborn heart not being humbled enough as yet to ask such a favour, and therefore perhaps it was taken off without asking for it, to make way for another.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Exo 7:1

¹ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

² tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

NET Notes: Exo 7:2

¹ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

² tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

³ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

NET Notes: Exo 7:3

¹ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.

² tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

NET Notes: Exo 7:4

¹ tn Heb “and Pharaoh will not listen.”

² tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

³ tn See the note on this term in 6:26.

NET Notes: Exo 7:5

¹ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

² sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

NET Notes: Exo 7:8

¹ tn Heb “And Yahweh said.”

² tn Heb “said to Moses and Aaron, saying.”

NET Notes: Exo 7:9

¹ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

² tn Heb “and throw it.” The direct object, “it,” is implied.

³ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

NET Notes: Exo 7:10

¹ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

² tn Heb “and Aaron threw.”

³ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

NET Notes: Exo 7:11

¹ sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.

² tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.

³ tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.

NET Notes: Exo 7:12

¹ tn The verb is plural, but the subject is singular, “a man – his staff.” This noun can be given a distributive sense: “each man threw down his staff.”

NET Notes: Exo 7:13

¹ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (חָזַק) is used it indicates a will or attitude that is unyielding and firm, but when כָּבֵד (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected.

NET Notes: Exo 7:14

¹ sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.

² tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).

³ tn The Piel infinitive construct לְשַׁלַּח (lÿshallakh) serves as the direct object of מֵאֵן (me’en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.

NET Notes: Exo 7:15

¹ tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses – he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.

² tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.

³ sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.

⁴ tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.

⁵ tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention – “now the staff…you are to take.”

NET Notes: Exo 7:16

¹ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

² tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

³ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

⁴ tn Or “complied” (שָׁמַעְתָּ, shama’ta).

NET Notes: Exo 7:17

¹ tn The construction using הִנֵּה (hinneh) before the participle (here the Hiphil participle מַכֶּה, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.

² sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.

NET Notes: Exo 7:18

¹ tn The definite article here has the generic use, indicating the class – “fish” (R. J. Williams, Hebrew Syntax, 19, §92).

² tn The verb לָאָה (la’a), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink – in frustration of course.

NET Notes: Exo 7:19

¹ tn Or “irrigation rivers” of the Nile.

² sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.

³ tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”

⁴ tn Or “in all.”

NET Notes: Exo 7:20

¹ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

² tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

³ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

⁴ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

⁵ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

⁶ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

NET Notes: Exo 7:21

¹ tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.

² tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.

³ tn Heb “and there was blood.”

NET Notes: Exo 7:22

¹ tn Heb “thus, so.”

² tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

³ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

⁴ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

NET Notes: Exo 7:23

¹ tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

NET Notes: Exo 7:24

¹ sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.

NET Notes: Exo 7:25

¹ sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.

² tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.

³ tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.

Geneva Bible: Exo 7:1

And the LORD said unto Moses, See, I have made thee a ^{( a )} god to Pharaoh: and Aaron thy brother shall be thy prophet.

^{( a )} I have given you power and authority to speak in my name and to execute my judgments on him.

Geneva Bible: Exo 7:4

But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, [and] my people the children of Israel, out of the land of Egypt by great ^{( b )} judgments.

^{( b )} To strengthen Moses' faith, God promises again to punish most severely the oppression of his Church.

Geneva Bible: Exo 7:7

And Moses [was] ^{( c )} fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.

^{( c )} Moses lived in affliction and banishment forty years before he commanded his office to deliver God's people.

Geneva Bible: Exo 7:11

Then Pharaoh also called the wise men and the ^{( d )} sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.

^{( d )} It seems that these were Jannes and Jambres; (2Ti 3:8) so the wicked maliciously resist the truth of God.

Geneva Bible: Exo 7:15

Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by ^{( e )} the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.

^{( e )} That is, the Nile river.

Geneva Bible: Exo 7:21

And the ^{( f )} fish that [was] in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.

^{( f )} To show that it was a true miracle, God plagued them in that which was most needed for the preservation of life.

Geneva Bible: Exo 7:22

And the magicians of Egypt did ^{( g )} so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said.

^{( g )} In outward appearance, after the seven days were ended.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Exo 7:1-7

God glorifies himself. He makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them, and the Egyptians by the pouring out of his wrath upon them. Moses, as the ambassador of Jehovah, speaking in his name, laid commands upon Pharaoh, denounced threatenings against him, and called for judgments upon him. Pharaoh, proud and great as he was, could not resist. Moses stood not in awe of Pharaoh, but made him tremble. This seems to be meant in the words, Thou shalt be a god unto Pharaoh. At length Moses is delivered from his fears. He makes no more objections, but, being strengthened in faith, goes about his work with courage, and proceeds in it with perseverance.

MHCC: Exo 7:8-13

What men dislike, because it opposes their pride and lusts, they will not be convinced of; but it is easy to cause them to believe things they wish to be true. God always sends with his word full proofs of its Divine authority; but when men are bent to disobey, and willing to object, he often permits a snare to be laid wherein they are entangled. The magicians were cheats, trying to copy the real miracles of Moses by secret sleights or jugglings, which to a small extent they succeeded in doing, so as to deceive the bystanders, but they were at length obliged to confess they could not any longer imitate the effects of Divine power. None assist more in the destruction of sinners, than such as resist the truth by amusing men with a counterfeit resemblance of it. Satan is most to be dreaded when transformed into an angel of light.

MHCC: Exo 7:14-25

Here is the first of the ten plagues, the turning of the water into blood. It was a dreadful plague. The sight of such vast rolling streams of blood could not but strike horror. Nothing is more common than water: so wisely has Providence ordered it, and so kindly, that what is so needful and serviceable to the comfort of human life, should be cheap and almost every where to be had; but now the Egyptians must either drink blood, or die for thirst. Egypt was a pleasant land, but the dead fish and blood now rendered it very unpleasant. It was a righteous plague, and justly sent upon the Egyptians; for Nile, the river of Egypt, was their idol. That creature which we idolize, God justly takes from us, or makes bitter to us. They had stained the river with the blood of the Hebrews' children, and now God made that river all blood. Never any thirsted after blood, but sooner or later they had enough of it. It was a significant plague; Egypt had great dependence upon their river, Zec 14:18; so that in smiting the river, they were warned of the destruction of all the produce of their country. The love of Christ to his disciples changes all their common mercies into spiritual blessings; the anger of God towards his enemies, renders their most valued advantages a curse and a misery to them. Aaron is to summon the plague by smiting the river with his rod. It was done in the sight of Pharaoh and his attendants, for God's true miracles were not performed as Satan's lying wonders; truth seeks no corners. See the almighty power of God. Every creature is that to us which he makes it to be water or blood. See what changes we may meet with in the things of this world; what is always vain, may soon become vexatious. See what mischievous work sin makes. If the things that have been our comforts prove our crosses, we must thank ourselves. It is sin that turns our waters into blood. The plague continued seven days; and in all that time Pharaoh's proud heart would not let him desire Moses to pray for the removal of it. Thus the hypocrites in heart heap up wrath. No wonder that God's anger is not turned away, but that his hand is stretched out still.

Matthew Henry: Exo 7:1-7

Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (Exo 7:1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God's viceregents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: "He shall be thy prophet, "that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them."3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, Exo 7:4, Exo 7:5. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, (1.) How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them (Exo 6:3), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God's name is exalted both in those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Luk 1:51, Luk 1:52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it?

II. Moses and Aaron apply themselves to their work without further objection: They did as the Lord commanded them, Exo 7:6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist (Psa 105:28), They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.

Matthew Henry: Exo 7:8-13

The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly. 1. It is taken for granted that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, Show a miracle; not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity. 2. Orders are therefore given to turn the rod into a serpent, according to the instructions, Exo 4:3. The same rod that was to give the signal of the other miracles is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, Exo 7:10. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him. Serpents are hurtful dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners - he comes upon them gradually. 3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, Exo 7:11, Exo 7:12. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put on their predecessors these magicians withstood Moses, as it is explained, 2Ti 3:8. Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart; others think, by the power of evil angels, artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends, that those might believe a lie who received not the truth: and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested (Deu 13:3; 1Co 11:19), that the infidelity of others may be confirmed, and that he who is filthy may be filthy still, 2Co 4:4. 4. Yet, in this contest, Moses plainly gains the victory. The serpent which Aaron's rod was turned into swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, Dan 2:44. But Pharaoh was not wrought upon by this. The magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity who are prejudiced against the light and love of it.

Matthew Henry: Exo 7:14-25

Here is the first of the ten plagues, the turning of the water into blood, which was, 1. A dreadful plague, and very grievous. The very sight of such vast rolling streams of blood, pure blood no doubt, florid and high-colored, could not but strike a horror upon people: much more afflictive were the consequences of it. Nothing more common than water: so wisely has Providence ordered it, and so kindly, that that which is so needful and serviceable to the comfort of human life should be cheap, and almost every where to be had; but now the Egyptians must either drink blood, or die for thirst. Fish was much of their food (Num 11:5), but the changing of the waters was the death of the fish; it was a pestilence in that element (Exo 7:21): The fish died. In the general deluge they escaped, because perhaps they had not then contributed so much to the luxury of man as they have since; but in this particular judgment they perished (Psa 105:29): He slew their fish; and when another destruction of Egypt, long afterwards, is threatened, the disappointment of those that make sluices and ponds for fish is particularly noticed, Isa 19:10. Egypt was a pleasant land, but the noisome stench of dead fish and blood, which by degrees would grow putrid, now rendered it very unpleasant. 2. It was a righteous plague, and justly inflicted upon the Egyptians. For, (1.) Nilus, the river of Egypt, was their idol; they and their land derived so much benefit from it that they served and worshipped it more than the Creator. The true fountain of the Nile being unknown to them, they paid all their devotions to its streams: here therefore God punished them, and turned that into blood which they had turned into a god. Note, That creature which we idolize God justly removes from us, or embitters to us. He makes that a scourge to us which we make a competitor with him. (2.) They had stained the river with the blood of the Hebrews' children, and now God made that river all bloody. Thus he gave them blood to drink, for they were worthy, Rev 16:6. Note, Never any thirsted after blood, but, sooner or later, they had enough of it. 3. It was a significant plague. Egypt had a great dependence upon their river (Zec 14:18), so that in smiting the river they were warned of the destruction of all the productions of their country, till it came at last to their firstborn; and this red river proved a direful omen of the ruin of Pharaoh and all his forces in the Red Sea. This plague of Egypt is alluded to in the prediction of the ruin of the enemies of the New Testament church, Rev 16:3, Rev 16:4. But there the sea, as well as the rivers and fountains of water, is turned into blood; for spiritual judgments reach further, and strike deeper, than temporal judgments do. And, lastly, let me observe in general concerning this plague that one of the first miracles Moses wrought was turning water into blood, but one of the first miracles our Lord Jesus wrought was turning water into wine; for the law was given by Moses, and it was a dispensation of death and terror; but grace and truth, which, like wine, make glad the heart, came by Jesus Christ. Observe,

I. Moses is directed to give Pharaoh warning of this plague. "Pharaoh's heart is hardened (Exo 7:14), therefore go and try what this will do to soften it,"Exo 7:15. Moses perhaps may not be admitted into Pharaoh's presence-chamber, or the room of state where he used to give audience to ambassadors; and therefore he is directed to meet him by the river's brink, whither God foresaw he would come in the morning, either for the pleasure of a morning's walk or to pay his morning devotions to the river: for thus all people will walk, every one in the name of his god; they will not fail to worship their god every morning. There Moses must be ready to give him a new summons to surrender, and, in case of a refusal, to tell him of the judgment that was coming upon that very river on the banks of which they were now standing. Notice is thus given him of it beforehand, that they might have no colour to say it was a chance, or to attribute it to any other cause, but that it might appear to be done by the power of the God of the Hebrews, and as a punishment upon him for his obstinacy. Moses is expressly ordered to take the rod with him, that Pharaoh might be alarmed at the sight of that rod which had so lately triumphed over the rods of the magicians. Now learn hence, 1. That the judgments of God are all known to himself beforehand. He knows what he will do in wrath as well as in mercy. Every consumption is a consumption determined, Isa 10:23. 2. That men cannot escape the alarms of God's wrath, because they cannot go out of the hearing of their own consciences: he that made their hearts can make his sword to approach them. 3. That God warns before he wounds; for he is long-suffering, not willing that any should perish, but that all should come to repentance.

II. Aaron (who carried the mace) is directed to summon the plague by smiting the river with his rod, Exo 7:19, Exo 7:20. It was done in the sight of Pharaoh and his attendants; for God's true miracles were not performed, as Satan's lying wonders were, by those that peeped and muttered: truth seeks no corners. An amazing change was immediately wrought; all the waters, not only in the rivers but in all their ponds, were turned into blood. 1. See here the almighty power of God. Every creature is that to us which he makes it to be, water or blood. 2. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water today may be blood tomorrow; what is always vain may soon become vexatious. A river, at the best, is transient; but divine justice can quickly make it malignant. 3. See what mischievous work sin makes. if the things that have been our comforts prove our crosses, we must thank ourselves: it is sin that turns our waters into blood.

III. Pharaoh endeavours to confront the miracle, because he resolves not to humble himself under the plague. He sends for the magicians, and, by God's permission, they ape the miracle with their enchantments (Exo 7:22), and this serves Pharaoh for an excuse not to set his heart to this also (Exo 7:23), and a pitiful excuse it was. Could they have turned the river of blood into water again, this would have been something to the purpose; then they would have proved their power, and Pharaoh would have been obliged to them as his benefactors. But for them, when there was such scarcity of water, to turn more of it into blood, only to show their art, plainly intimates that the design of the devil is only to delude his devotees and amuse them, not to do them any real kindness, but to keep them from doing a real kindness to themselves by repenting and returning to their God.

IV. The Egyptians, in the mean time, are seeking for relief against the plague, digging round about the river for water to drink, Exo 7:24. Probably they found some, with much ado, God remembering mercy in the midst of wrath; for he is full of compassion, and would not let the subjects smart too much for the obstinacy of their prince.

V. The plague continued seven days (Exo 7:25), and, in all that time, Pharaoh's proud heart would not let him so much as desire Moses to intercede for the removal of it. Thus the hypocrites in heart heap up wrath; they cry not when he binds them (Job 36:13); and then no wonder that his anger is not turned away, but his hand is stretched out still.

Keil-Delitzsch: Exo 7:1-3

Moses' last difficulty (Exo 6:12, repeated in Exo 6:30) was removed by God with the words: " See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet "(Exo 7:1). According to Exo 4:16, Moses was to be a god to Aaron; and in harmony with that, Aaron is here called the prophet of Moses, as being the person who would announce to Pharaoh the revelations of Moses. At the same time Moses was also made a god to Pharaoh; i.e., he was promised divine authority and power over Pharaoh, so that henceforth there was no more necessity for him to be afraid of the king of Egypt, but the latter, notwithstanding all resistance, would eventually bow before him. Moses was a god to Aaron as the revealer of the divine will, and to Pharaoh as the executor of that will. - In Exo 7:2-5 God repeats in a still more emphatic form His assurance, that notwithstanding the hardening of Pharaoh's heart, He would bring His people Israel out of Egypt. ושׁלּח (Exo 7:2) does not mean ut dimittat or mittat ( Vulg. Ros.; " that he send, "Eng. ver.); but ו is vav consec. perf., "and so he will send." On Exo 7:3 cf. Exo 4:21.

Keil-Delitzsch: Exo 7:4-7

את־ידי ונתתּי : "I will lay My hand on Egypt,"i.e., smite Egypt, "and bring out My armies, My people, the children of Israel." צבאות (armies) is used of Israel, with reference to its leaving Egypt equipped (Exo 13:18) and organized as an army according to the tribes (cf. Exo 6:26 and Exo 12:51 with Num 1 and 2), to contend for the cause of the Lord, and fight the battles of Jehovah. In this respect the Israelites were called the hosts of Jehovah. The calling of Moses and Aaron was now concluded. Exo 7:6 and Exo 7:7 pave the way for the account of their performance of the duties consequent upon their call.

Keil-Delitzsch: Exo 7:8-13

The negotiations of Moses and Aaron as messengers of Jehovah with the king of Egypt, concerning the departure of Israel from his land, commenced with a sign, by which the messengers of God attested their divine mission in the presence of Pharaoh (Exo 7:8-13), and concluded with the announcement of the last blow that God would inflict upon the hardened king (Exo 11:1-10). The centre of these negotiations, or rather the main point of this lengthened section, which is closely connected throughout, and formally rounded off by Exo 11:9-10 into an inward unity, is found in the nine plagues which the messengers of Jehovah brought upon Pharaoh and his kingdom at the command of Jehovah, to bend the defiant spirit of the king, and induce him to let Israel go out of the land and serve their God. If we carefully examine the account of these nine penal miracles, we shall find that they are arranged in three groups of three plagues each. For the first and second, the fourth and fifth, and the seventh and eighth were announced beforehand by Moses to the king (Exo 7:15; Exo 8:1, Exo 8:20; Exo 9:1, Exo 9:13; Exo 10:1), whilst the third, sixth, and ninth were sent without any such announcement (Exo 8:16; Exo 9:8; Exo 10:21). Again, the first, fourth, and seventh were announced to Pharaoh in the morning, and the first and fourth by the side of the Nile (Exo 7:15; Exo 8:20), both of them being connected with the overflowing of the river; whilst the place of announcement is not mentioned in the case of the seventh (the hail, Exo 9:13), because hail, as coming from heaven, was not connected with any particular locality. This grouping is not a merely external arrangement, adopted by the writer for the sake of greater distinctness, but is founded in the facts themselves, and the effect which God intended the plagues to produce, as we may gather from these circumstances - that the Egyptian magicians, who had imitated the first plagues, were put to shame with their arts by the third, and were compelled to see in it the finger of God (Exo 8:19), - that they were smitten themselves by the sixth, and were unable to stand before Moses (Exo 9:11), - and that after the ninth, Pharaoh broke off all further negotiation with Moses and Aaron (Exo 10:28-29). The last plague, commonly known as the tenth, which Moses also announced to the king before his departure (Exo 11:4.), differed from the nine former ones both in purpose and form. It was the first beginning of the judgment that was coming upon the hardened king, and was inflicted directly by God Himself, for Jehovah "went out through the midst of Egypt, and smote the first-born of the Egyptians both of man and beast"(Exo 11:4; Exo 12:29); whereas seven of the previous plagues were brought by Moses and Aaron, and of the two that are not expressly said to have been brought by them, one, that of the dog-flies, was simply sent by Jehovah (Exo 8:21, Exo 8:24), and the other, the murrain of beasts, simply came from His hand (Exo 9:3, Exo 9:6). The last blow ( נגע Exo 11:1), which brought about the release of Israel, was also distinguished from the nine plagues, as the direct judgment of God, by the fact that it was not effected through the medium of any natural occurrence, as was the case with all the others, which were based upon the natural phenomena of Egypt, and became signs and wonders through their vast excess above the natural measure of such natural occurrences and their supernatural accumulation, blow after blow following one another in less than a year, and also through the peculiar circumstances under which they were brought about. In this respect also the triple division is unmistakeable. The first three plagues covered the whole land, and fell upon the Israelites as well as the Egyptians; with the fourth the separation commenced between Egyptians and Israelites, so that only the Egyptians suffered from the last six, the Israelites in Goshen being entirely exempted. The last three, again, were distinguished from the others by the fact, that they were far more dreadful than any of the previous ones, and bore visible marks of being the forerunners of the judgment which would inevitably fall upon Pharaoh, if he continued his opposition to the will of the Almighty God.

In this graduated series of plagues, the judgment of hardening was inflicted upon Pharaoh in the manner explained above. In the first three plagues God showed him, that He, the God of Israel, was Jehovah (Exo 7:17), i.e., that He ruled as Lord and King over the occurrences and powers of nature, which the Egyptians for the most part honoured as divine; and before His power the magicians of Egypt with their secret arts were put to shame. These three wonders made no impression upon the king. The plague of frogs, indeed, became so troublesome to him, that he begged Moses and Aaron to intercede with their God to deliver him from them, and promised to let the people go (Exo 8:8). But as soon as they were taken away, he hardened his heart, and would not listen to the messengers of God. Of the three following plagues, the first (i.e., the fourth in the entire series), viz., the plague of swarming creatures or dog-flies, with which the distinction between the Egyptians and Israelites commenced, proving to Pharaoh that the God of Israel was Jehovah in the midst of the land (Exo 8:22), made such an impression upon the hardened king, that he promised to allow the Israelites to sacrifice to their God, first of all in the land, and when Moses refused this condition, even outside the land, if they would not go far away, and Moses and Aaron would pray to God for him, that this plague might be taken away by God from him and from his people (Exo 8:25.). But this concession was only forced out of him by suffering; so that as soon as the plague ceased he withdrew it again, and his hard heart was not changed by the two following plagues. Hence still heavier plagues were sent, and he had to learn from the last three that there was no god in the whole earth like Jehovah, the God of the Hebrews (Heb 9:14). The terrible character of these last plagues so affected the proud heart of Pharaoh, that twice he acknowledged he had sinned (Exo 9:27; Exo 10:16), and gave a promise that he would let the Israelites go, restricting his promise first of all to the men, and then including their families also (Exo 10:11, Exo 10:24). But when this plague was withdrawn, he resumed his old sinful defiance once more (Exo 9:34-35; Exo 10:20), and finally was altogether hardened, and so enraged at Moses persisting in his demand that they should take their flocks as well, that he drove away the messengers of Jehovah and broke off all further negotiations, with the threat that he would kill them if ever they came into his presence again (Exo 10:28-29).

Exo 7:8-13

Attestation of the Divine Mission of Moses and Aaron. - By Jehovah 's directions Moses and Aaron went to Pharaoh, and proved by a miracle ( מופת Exo 4:21) that they were the messengers of the God of the Hebrews. Aaron threw down his staff before Pharaoh, and it became a serpent. Aaron's staff as no other than the wondrous staff of Moses (Exo 4:2-4). This is perfectly obvious from a comparison of Exo 7:15 and Exo 7:17 with Exo 7:19 and Exo 7:20. If Moses was directed, according to Exo 7:15., to go before Pharaoh with his rod which had been turned into a serpent, and to announce to him that he would smite the water of the Nile with the staff in his hand and turn it into blood, and then, according to Exo 7:19., this miracle was carried out by Aaron taking his staff and stretching out his hand over the waters of Egypt, the staff which Aaron held over the water cannot have been any other than the staff of Moses which had been turned into a serpent. Consequently we must also understand by the staff of Aaron, which was thrown down before Pharaoh and became a serpent, the same wondrous staff of Moses, and attribute the expression "thy (i.e., Aaron's) staff"to the brevity of the account, i.e., to the fact that the writer restricted himself to the leading facts, and passed over such subordinate incidents as that Moses gave his staff to Aaron for him to work the miracle. For the same reason he has not even mentioned that Moses spoke to Pharaoh by Aaron, or what he said, although in Exo 7:13 he states that Pharaoh did not hearken unto them, i.e., to their message or their words. The serpent, into which the staff was changed, is not called נחשׁ here, as in Exo 7:15 and Exo 4:3, but תּנּיּן (lxx δράκων , dragon), a general term for snake-like animals. This difference does not show that there were two distinct records, but may be explained on the ground that the miracle performed before Pharaoh had a different signification from that which attested the divine mission of Moses in the presence of his people. The miraculous sign mentioned here is distinctly related to the art of snake-charming, which was carried to such an extent by the Psylli in ancient Egypt (cf. Bochart, and Hengstenberg, Egypt and Moses , pp. 98ff. transl.). It is probable that the Israelites in Egypt gave the name תּנּיּן (Eng. ver. dragon ), which occurs in Deu 32:33 and Psa 91:13 as a parallel to פּתן (Eng. ver. asp ), to the snake with which the Egyptian charmers generally performed their tricks, the Hayeh of the Arabs. What the magi and conjurers of Egypt boasted that they could perform by their secret or magical arts, Moses was to effect in reality in Pharaoh's presence, and thus manifest himself to the king as Elohim (Exo 7:1), i.e., as endowed with divine authority and power. All that is related of the Psylli of modern times is, that they understand the art of turning snakes into sticks, or of compelling them to become rigid and apparently dead (for examples see Hengstenberg); but who can tell what the ancient Psylli may have been able to effect, or may have pretended to effect, at a time when the demoniacal power of heathenism existed in its unbroken force? The magicians summoned by Pharaoh also turned their sticks into snakes (Exo 7:12); a fact which naturally excites the suspicion that the sticks themselves were only rigid snakes, though, with our very limited acquaintance with the dark domain of heathen conjuring, the possibility of their working "lying wonders after the working of Satan,"i.e., supernatural things (2Th 2:9), cannot be absolutely denied. The words, "They also, the chartummim of Egypt, did in like manner with their enchantments,"are undoubtedly based upon the assumption, that the conjurers of Egypt not only pretended to possess the art of turning snakes into sticks, but of turning sticks into snakes as well, so that in the persons of the conjurers Pharaoh summoned the might of the gods of Egypt to oppose the might of Jehovah, the God of the Hebrews. For these magicians, whom the Apostle Paul calls Jannes and Jambres , according to the Jewish tradition (2Ti 3:8), were not common jugglers, but חכמים "wise men,"men educated in human and divine wisdom, and חרטתּים , ἱερογραμματεῖς , belonging to the priestly caste (Gen 41:8); so that the power of their gods was manifested in their secret arts ( להטים from להט to conceal, to act secretly, like לטים in Exo 7:22 from לוּט ), and in the defeat of their enchantments by Moses the gods of Egypt were overcome by Jehovah (Exo 12:12). The supremacy of Jehovah over the demoniacal powers of Egypt manifested itself in the very first miraculous sign, in the fact that Aaron's staff swallowed those of the magicians; though this miracle made no impression upon Pharaoh (Exo 7:13).

Keil-Delitzsch: Exo 7:14-25

When Pharaoh hardened his heart against the first sign, notwithstanding the fact that it displayed the supremacy of the messengers of Jehovah over the might of the Egyptian conjurers and their gods, and refused to let the people of Israel go; Moses and Aaron were empowered by God to force the release of Israel from the obdurate king by a series of penal miracles. These מפתים were not purely supernatural wonders, or altogether unknown to the Egyptians, but were land-plagues with which Egypt was occasionally visited, and were raised into miraculous deeds of the Almighty God, by the fact that they burst upon the land one after another at an unusual time of the year, in unwonted force, and in close succession. These plagues were selected by God as miraculous signs, because He intended to prove thereby to the king and his servants, that He, Jehovah, was the Lord in the land, and ruled over the powers of nature with unrestricted freedom and omnipotence. For this reason God not only caused them to burst suddenly upon the land according to His word, and then as suddenly to disappear according to His omnipotent will, but caused them to be produced by Moses and Aaron and disappear again at their word and prayer, that Pharaoh might learn that these men were appointed by Him as His messengers, and were endowed by Him with divine power for the accomplishment of His will.

Exo 7:14-21

The Water of the Nile Turned into Blood. - In the morning, when Pharaoh went to the Nile, Moses took his staff at the command of God; went up to him on the bank of the river, with the demand of Jehovah that he would let His people Israel go; and because hitherto ( עד־כּה ) he had not obeyed, announced this first plague, which Aaron immediately brought to pass. Both time and place are of significance here. Pharaoh went out in the morning to the Nile (Exo 7:15; Exo 8:20), not merely to take a refreshing walk, or to bathe in the river, or to see how high the water had risen, but without doubt to present his daily worship to the Nile, which was honoured by the Egyptians as their supreme deity (vid., Exo 2:5). At this very moment the will of God with regard to Israel was declared to him; and for his refusal to comply with the will of the Lord as thus revealed to him, the smiting of the Nile with the staff made known to him the fact, that the God of the Hebrews was the true God, and possessed the power to turn the fertilizing water of this object of their highest worship into blood. The changing of the water into blood is to be interpreted in the same sense as in Joe 3:4, where the moon is said to be turned into blood; that is to say, not as a chemical change into real blood, but as a change in the colour, which caused it to assume the appearance of blood (2Ki 3:22). According to the statements of many travellers, the Nile water changes its colour when the water is lowest, assumes first of all a greenish hue and is almost undrinkable, and then, while it is rising, becomes as red as ochre, when it is more wholesome again. The causes of this change have not been sufficiently investigated. The reddening of the water is attributed by many to the red earth, which the river brings down from Sennaar (cf. Hengstenberg, Egypt and the Books of Moses , pp. 104ff. transl.; Laborde, comment. p. 28); but Ehrenberg came to the conclusion, after microscopical examinations, that it was caused by cryptogamic plants and infusoria. This natural phenomenon was here intensified into a miracle, not only by the fact that the change took place immediately in all the branches of the river at Moses' word and through the smiting of the Nile, but even more by a chemical change in the water, which caused the fishes to die, the stream to stink, and, what seems to indicate putrefaction, the water to become undrinkable; whereas, according to the accounts of travellers, which certainly do not quite agree with one another, and are not entirely trustworthy, the Nile water becomes more drinkable as soon as the natural reddening beings. The change in the water extended to " the streams, "or different arms of the Nile; " the rivers, "or Nile canals; " the ponds, "or large standing lakes formed by the Nile; and all " the pools of water, "lit., every collection of their waters, i.e., all the other standing lakes and ponds, left by the overflowings of the Nile, with the water of which those who lived at a distance from the river had to content themselves. " So that there was blood in all the land of Egypt, both in the wood and in the stone; "i.e., in the vessels of wood and stone, in which the water taken from the Nile and its branches was kept for daily use. The reference is not merely to the earthen vessels used for filtering and cleansing the water, but to every vessel into which water had been put. The "stone"vessels were the stone reservoirs built up at the corners of the streets and in other places, where fresh water was kept for the poor (cf. Oedmann's verm. Samml. p. 133). The meaning of this supplementary clause is not that even the water which was in these vessels previous to the smiting of the river was turned into blood, in which Kurtz perceives "the most miraculous part of the whole miracle;"for in that case the "wood and stone"would have been mentioned immediately after the "gatherings of the waters;"but simply that there was no more water to put into these vessels that was not changed into blood. The death of the fishes was a sign, that the smiting had taken away from the river its life-sustaining power, and that its red hue was intended to depict before the eyes of the Egyptians all the terrors of death; but we are not to suppose that there was any reference to the innocent blood which the Egyptians had poured into the river through the drowning of the Hebrew boys, or to their own guilty blood which was afterwards to be shed.

Exo 7:22-25

This miracle was also imitated by the magicians. The question, where they got any water that was still unchanged, is not answered in the biblical text. Kurtz is of opinion that they took spring water for the purpose; but he has overlooked the fact, that if spring water was still to be had, there would be no necessity for the Egyptians to dig wells for the purpose of finding drinkable water. The supposition that the magicians did not try their arts till the miracle wrought by Aaron had passed away, is hardly reconcilable with the text, which places the return of Pharaoh to his house after the work of the magicians. For it can neither be assumed, that the miracle wrought by the messengers of Jehovah lasted only a few hours, so that Pharaoh was able to wait by the Nile till it was over, since in that case the Egyptians would not have thought it necessary to dig wells; nor can it be regarded as probable, that after the miracle was over, and the plague had ceased, the magicians began to imitate it for the purpose of showing the king that they could do the same, and that it was after this that the king went to his house without paying any need to the miracle. We must therefore follow the analogy of Exo 9:25 as compared with Exo 10:5, and not press the expression, " every collection of water"(Exo 7:19), so as to infer that there was no Nile water at all, not even what had been taken away before the smiting of the river, that was not changed, but rather conclude that the magicians tried their arts upon water that was already drawn, for the purpose of neutralizing the effect of the plague as soon as it had been produced. The fact that the clause, "Pharaoh's heart was hardened,"is linked with the previous clause, "the magicians did so, etc.,"by a vav consecutive , unquestionably implies that the imitation of the miracle by the magicians contributed to the hardening of Pharaoh's heart. The expression, " to this also, "in Exo 7:23, points back to the first miraculous sign in Exo 7:10. This plague was keenly felt by the Egyptians; for the Nile contains the only good drinking water, and its excellence is unanimously attested by both ancient and modern writers (Hengstenberg ut sup. pp. 108, 109, transl.). As they could not drink of the water of the river from their loathing at its stench (Exo 7:18), they were obliged to dig round about the river for water to drink (Exo 7:24). From this it is evident that the plague lasted a considerable time; according to Exo 7:25, apparently seven days. At least this is the most natural interpretation of the words, "and seven days were fulfilled after that Jehovah had smitten the river." It is true, there is still the possibility that this verse may be connected with the following one, "when seven days were fulfilled...Jehovah said to Moses." But this is not probable; for the time which intervened between the plagues is not stated anywhere else, nor is the expression, "Jehovah said,"with which the plagues are introduced, connected in any other instance with what precedes. The narrative leaves it quite undecided how rapidly the plagues succeeded one another. On the supposition that the changing of the Nile water took place at the time when the river began to rise, and when the reddening generally occurs, many expositors fix upon the month of June or July for the commencement of the plague; in which case all the plagues down to the death of the first-born, which occurred in the night of the 14th Abib, i.e., about the middle of April, would be confined to the space of about nine months. But this conjecture is a very uncertain one, and all that is tolerably sure is, that the seventh plague (the hail) occurred in February (vid., Exo 9:31-32), and there were (not three weeks, but) eight weeks therefore, or about two months, between the seventh and tenth plagues; so that between each of the last three there would be an interval of fourteen or twenty days. And if we suppose that there was a similar interval in the case of all the others, the first plague would take place in September or October-that is to say, after the yearly overflow of the Nile, which lasts from June to September.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 5:1--11:10

B. God's demonstrations of His sovereignty chs. 5-11

God permitted the conflict between Moses and Pharaoh for three reasons at least.

1. In this conflict God displayed His superior power and sovereignty over Pharaoh and the gods of Egypt.

2. God strengthened the faith of His people so that they would trust and obey Him and thereby realize all of His gracious purposes for them as a nation.

3. God also used these events to heighten anticipation of and appreciation for the redemption He would provide. The Israelites would forever after look back on the Exodus as the greatest demonstration of God's love at work for them.

"It is impossible to find a more exact illustration of the truth of Rom. i. than that presented in this story of Pharaoh's conflict with Jehovah."⁹⁹

Constable: Exo 6:2--7:8

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

The writer gave the credentials of God and His representatives, Moses and Aaron, in these verses.

6:2-9 God explained to Moses that He would indeed deliver Israel out of Egypt in spite of the discouragement that Moses had encountered so far. God proceeded to remind Moses of His promises to the patriarchs and to reveal more of Himself by expounding one of His names.

"During the patriarchal period the characteristic name of God was God Almighty' (6:3; see, for example, Gen. 17:1), the usual translation of the Hebrew El Shaddai, which probably literally means God, the Mountain One.' That phrase could refer to the mountains as God's symbolic home (see Ps. 121:1), but it more likely stresses His invincible power and might. . . .

"But during the Mosaic period the characteristic name of God was to be the LORD,' the meaning of which was first revealed to Moses himself (Exod. 3:13-15). Exodus 6:3 is not saying that the patriarchs were totally ignorant of the name Yahweh."¹¹⁰

"Thus though the name YHWH existed well before the time of Moses, the meaning of that name was not revealed until the time of Moses."¹¹¹

Yahweh reveals God as "the absolute Being working with unbounded freedom in the performance of His promises."¹¹² It emphasizes God's power at work for His people as He was about to demonstrate it.

"Whatever the situation or need (in particular, the redemption from Egypt, but also future needs), God will become' the solution to that need."¹¹³

In this revelation God promised to do three things for Israel.

1. He would deliver the Israelites from their Egyptian bondage (v. 6). Moses communicated this in a threefold expression suggesting the completeness of the deliverance.

2. He would adopt Israel as His nation (v. 7). This took place at Sinai (19:5).

3. He would bring Israel into the Promised Land (v. 8).

Note the repetition of the phrase "I will" seven times in these verses emphasizing the fact that God would certainly do this for Israel.

The whole revelation occurs within the statements "I am the LORD" (vv. 2, 8) which formalize it and further stress the certainty of these promises.¹¹⁴

"This small section of narrative also sketches out the argument of the whole Pentateuch. God made a covenant with the patriarchs to give them the land of Canaan (Ex 6:4). He remembered his covenant when he heard the cry of the Israelites in Egyptian bondage (v. 5). He is now going to deliver Israel from their bondage and take them to himself as a people and be their God (v. 6). He will also bring them into the land which he swore to give to their fathers (v. 8). The die is cast for the remainder of the events narrated in the Pentateuch."¹¹⁵

6:10-13 Moses continued to claim lack of persuasive skill in speech (v. 12; cf. v. 30). He failed to grasp the full significance of what God had just revealed to him. It was God, not Moses, who would bring the people out of Egypt. (Jesus' disciples, and we, had and have the same problem!)

"Seven distinct objections were raised by Moses as reasons why he should not undertake the arduous task to which he was called. They have been thus epitomised [sic]: Lack of fitness, who am I, that I should go?' (iii. 11); lack of words, what shall I say?' (iii. 13); lack of authority, they will not believe me' (iv. 1); lack of power of speech, I am not eloquent' (iv. 10); lack of special adaptation, Send by whom Thou wilt send' (iv. 13); lack of success at his first attempt, neither hast Thou delivered Thy people at all' (v. 23); lack of acceptance, the children of Israel have not hearkened unto me' (vi. 12)."¹¹⁶

6:14-30 The selective genealogy (cf. Num. 3:27-28) of Moses and Aaron accredits these men as God's divinely appointed messengers (prophets) to the Israelites.

Moses' Family Tree (Exod. 6:14-27)

7:1-7 Moses was "as God" to Pharaoh in that he was the person who revealed God's will (v. 1). Pharaoh was to be the executor of that will. Aaron would be Moses' prophet as he stood between Moses and Pharaoh and communicated Moses and God's will to the king.

God referred to the miracles Moses would do as signs (i.e., miracles with special significance) and wonders (miracles producing wonder or awe in those who witnessed them, v. 3).¹¹⁷ The text usually calls them "plagues," but clearly they were "signs," miracles that signified God's sovereignty.

The ultimate purpose of God's actions was His own glory (v. 5). The glory of God was at stake. The Egyptians would acknowledge God's faithfulness and sovereign power in delivering the Israelites from their bondage and fulfilling their holy calling. God's intention was to bless the Egyptians through Israel (Gen. 12:3), but Pharaoh would make that impossible by his stubborn refusal to honor God. Nevertheless the Egyptians would acknowledge Yahweh's sovereignty.

The writer included the ages of Moses and Aaron (80 and 83 respectively) as part of God's formal certification of His messengers (v. 7).¹¹⁸

"It is a common feature of biblical narratives for the age of their heroes to be stated at the time when some momentous event befalls them . . ."¹¹⁹

"D. L. Moody wittily said that Moses spent forty years in Pharaoh's court thinking he was somebody; forty years in the desert learning he was nobody; and forty years showing what God can do with somebody who found out he was nobody."¹²⁰

Constable: Exo 7:8-13

3. The attestation of Moses and Aaron's divine mission 7:8-13

Pharaoh requested that Moses and Aaron perform a miracle to prove their divine authority since they claimed that God had sent them (vv. 9-10).

"What we refer to as the ten plagues' were actually judgments designed to authenticate Moses as God's messenger and his message as God's message. Their ultimate purpose was to reveal the greatness of the power and authority of God to the Egyptians (7:10-12:36) in order to bring Pharaoh and the Egyptians into subjection to God."¹²¹

The Jews preserved the names of the chief magicians even though the Old Testament did not record them. Paul said they were Jannes and Jambres (2 Tim. 3:9). These were not sleight-of-hand artists but wise men who were evidently members of the priestly caste (cf. Gen. 41:8). The power of their demonic gods lay in their "secret arts" (v. 11). They were able to do miracles in the power of Satan (1 Cor. 10:20; cf. Matt. 24:24; 2 Thess. 2:9-10; Rev. 13:13-14).¹²² The superiority of the Israelites' God is clear in the superiority of Aaron's serpent over those of the Egyptian magicians (v. 12). The rod again represented regal authority and implied that Yahweh, not Pharaoh, was sovereign (cf. 4:2-5).

This miracle should have convinced Pharaoh of Yahweh's sovereignty, but he chose to harden his heart in unbelief and disobedience. Consequently God sent the plagues that followed.

"The point of this brief section is that Yahweh's proof of his powerful Presence to the Pharaoh and thus to the Pharaoh's Egypt will be miraculous in nature."¹²³

Constable: Exo 7:14--8:20

4. The first three plagues 7:14-8:19

Psalm 78:43 places the scene of the plagues in northern Egypt near Zoan.

The plagues were penal; God sent them to punish Pharaoh for his refusal to obey God and to move him to obey Yahweh. They involved natural occurrences rather than completely unknown phenomena. At various times of the year gnats, flies, frogs, etc., were a problem to the Egyptians. Even the pollution of the Nile, darkness, and death were common to the Egyptians.

Evidence that the plagues were truly miraculous events is as follows. Some were natural calamities that God supernaturally intensified (frogs, insects, murrain, hail, darkness). Moses set the time for the arrival and departure of some. Some afflicted only the Egyptians. The severity of the plagues increased consistently. They also carried a moral purpose (9:27; 10:16; 12:12; 14:30).¹²⁴

"The plagues were a combination of natural phenomena known to both the Egyptians and Israelites alike (due to their long sojourn in Egypt) heightened by the addition of supernatural factors."¹²⁵

God designed them to teach the Egyptians that Yahweh sovereignly controls the forces of nature.¹²⁶ The Egyptians attributed this control to their gods.

Some writers have given a possible schedule for the plagues based on the times of year some events mentioned in the text would have normally taken place in Egypt. For example, lice and flies normally appeared in the hottest summer months. Barley formed into ears of grain and flax budded (9:31) in January-February. Locusts were a problem in early spring. The Jews continued to celebrate the Passover in the spring. This schedule suggests that the plagues began in June and ended the following April.¹²⁷

"The Egyptians were just about the most polytheistic people known from the ancient world. Even to this day we are not completely sure of the total number of gods which they worshipped. Most lists include somewhere in the neighborhood of eighty gods . . ."¹²⁸

Many writers have noticed that the plagues appeared in sets of three. The accounts of the first plague in each set (the first, fourth, and seventh plagues) each contain a purpose statement in which God explained to Moses His reason and aim for that set of plagues (cf. 7:17; 8:22; 9:14). God had announced His overall purpose for the plagues in 7:4-5.¹²⁹

The water turned to blood (first plague) 7:14-25

The first mighty act of God serves in the narrative as a paradigm of the nine plagues that follow. Striking the Nile with the rod suggested dominion over creation and all the gods of Egyptian mythology. The Egyptians linked many of their gods with the life-giving force of the Nile. The tenth plague is unique in that it is both a part of the narrative of Exodus as a whole and is a mighty act of God in itself.¹³⁰

Evidently Pharaoh had his morning devotions on the banks of the sacred Nile River. Moses and Aaron met him there as he prepared to honor the gods of the river (v. 15).

We could perhaps interpret the statement that the water turned into blood (v. 20) in the same way we interpret Joel's prophecy that the moon will turn into blood (Joel 2:31 cf. Rev. 6:12). Moses may have meant that the water appeared to be blood.¹³¹ Nevertheless something happened to the water to make the fish die. The Hebrew word translated "blood" means blood, so a literal meaning is possible.¹³² Furthermore the passage in Joel is poetry and therefore figurative whereas the passage here in Exodus is narrative and should be understood literally.¹³³ Note too that this plague affected all the water in pools and reservoirs formed by the overflowing Nile as well as the water of the Nile and its estuaries (v. 19). Understood figuratively or literally a real miracle took place as is clear from the description of the effects this plague had on the Egyptians and the fish in the Nile. The Egyptian wizards were able to duplicate this wonder, but they could not undo its effects.

"The most that can be said for their miracle-working is that it is a copy of what Moses and Aaron have accomplished and that it actually makes matters worse for their master and their people."¹³⁴

"It was appropriate that the first of the plagues should be directed against the Nile River itself, the very lifeline of Egypt and the center of many of its religious ideas. The Nile was considered sacred by the Egyptians. Many of their gods were associated either directly or indirectly with this river and its productivity. For example, the great Khnum was considered the guardian of the Nile sources. Hapi was believed to be the spirit of the Nile' and its dynamic essence.' One of the greatest gods revered in Egypt was the god Osiris who was the god of the underworld. The Egyptians believed that the river Nile was his bloodstream. In the light of this latter expression, it is appropriate indeed that the Lord should turn the Nile to blood! It is not only said that the fish in the river died but that the river stank,' and the Egyptians were not able to use the water of that river. That statement is especially significant in the light of the expressions which occur in the Hymn to the Nile': The bringer of food, rich in provisions, creator of all good, lord of majesty, sweet of fragrance'.¹³⁵ With this Egyptian literature in mind, one can well imagine the horror and frustration of the people of Egypt as they looked upon that which was formerly beautiful only to find dead fish lining the shores and an ugly red characterizing what had before provided life and attraction. Crocodiles were forced to leave the Nile. One wonders what worshipers would have thought of Hapi the god of the Nile who was sometimes manifest in the crocodile. Pierre Montet relates the following significant observation:

"At Sumenu (the modern Rizzeigat) in the Thebes area, and in the central district of the Fayum, the god Sepek took the form of a crocodile. He was worshipped in his temple where his statue was erected, and venerated as a sacred animal as he splashed about in his pool. A lady of high rank would kneel down and, without the slightest trace of disgust, would drink from the pool in which the crocodile wallowed. Ordinary crocodiles were mummified throughout the whole of Egypt and placed in underground caverns, like the one called the Cavern of the Crocodiles in middle Egypt.'¹³⁶

"Surely the pollution of the Nile would have taken on religious implications for the average Egyptian. Those who venerated Neith, the eloquent warlike goddess who took a special interest in the lates, the largest fish to be found in the Nile, would have had second thoughts about the power of that goddess. Nathor was supposed to have protected the chromis, a slightly smaller fish. Those Egyptians who depended heavily on fish and on the Nile would indeed have found great frustration in a plague of this nature."¹³⁷

The commentators have interpreted the reference to blood being throughout all Egypt "in (vessels of) wood and in (vessels of) stone" (v. 19) in various ways. Some believe this refers to water in exterior wooden and stone water containers. Others hold it refers to water in all kinds of vessels used for holding water. Still others think Moses described the water in trees and in wells. However this expression may refer to the water kept in buildings that the Egyptians normally constructed out of wood and stone.

"In the Bible a totality is more often indicated by mentioning two fundamental elements; see e.g., milk and honey' (Ex. iii 8, etc.) and flesh and blood' (Matt. xvi 17)."¹³⁸

This quotation supports the idea that God changed even the water stored in buildings to blood.

"Each of the first nine of the mighty-act accounts may be said to have the same fundamental point, expressed in much the same way. That point, concisely summarized, is that Yahweh powerfully demonstrates his Presence to a Pharaoh prevented from believing so that Israel may come to full belief."¹³⁹

Frogs (second plague) 8:1-15

Before the second plague, Moses gave Pharaoh a warning, for the first time, and for the first time the plague touched Pharaoh's person.

"The god Hapi controlled the alluvial deposits and the waters that made the land fertile and guaranteed the harvest of the coming season. These associations caused the Egyptians to deify the frog and make the theophany of the goddess Heqt a frog. Heqt was the wife of the great god Khnum. She was the symbol of resurrection and the emblem of fertility. It was also believed that Heqt assisted women in childbirth. . . . The frog was one of a number of sacred animals that might not be intentionally killed, and even their involuntary slaughter was often punished with death."¹⁴⁰

The goddess Heqt ". . . who is depicted in the form of a woman with a frog's head, was held to blow the breath of life into the nostrils of the bodies that her husband fashioned on the potter's wheel from the dust of the earth . . . ."¹⁴¹

"This second plague was not completely unrelated to the first, for the Nile and the appearance of the frogs were very much associated. The presence of the frogs normally would have been something pleasant and desirable, but on this occasion quite the opposite was true. The frogs came out of the rivers in great abundance and moved across the land into the houses, the bedchambers, the beds, and even moved upon the people themselves (v. 3). One can only imagine the frustration brought by such a multiplication of these creatures. They were probably everywhere underfoot bringing distress to the housewives who attempted to clear the house of them only to find that they made their way into the kneading troughs and even into the beds. It must have been a unique experience indeed to come home from a long day's work, slip into bed only to find that it has already been occupied by slimy, cold frogs! Whatever popularity the goddess Heqt must have enjoyed prior to this time would have been greatly diminished with the multiplication of these creatures who at this point must have tormented her devotees to no end."¹⁴²

"Since the frog or toad was deified as the Egyptian goddess Heqt, who was believed to assist women in childbirth, there may be a touch of irony in the statement that large numbers of frogs would invade the Pharaoh's bedroom and even jump on his bed (v. 3)."¹⁴³

The Egyptian magicians were able to bring up frogs, too (v. 7), but they seem to have lacked the ability to make them go away since Pharaoh asked Moses to get rid of them (v. 8). Satanic power does not generally work for the welfare of humanity but is basically destructive.

To impress upon Pharaoh that a personal God was performing these miracles (v. 10) Moses asked the king to set the time when the frogs should depart (v. 9). Yahweh was in charge of the very territory over which Pharaoh regarded himself as sovereign.

Gnats (third plague) 8:16-19

The Hebrew word translated "gnats" (kinnim) probably refers not to lice or fleas but to gnats.¹⁴⁴ The frogs had invaded the Egyptians' homes, but the gnats afflicted their bodies.

They were ". . . a species of gnats, so small as to be hardly visible to the eye, but with a sting which, according to Philo and Origin, causes a most painful irritation of the skin. They even creep into the eyes and nose, and after the harvest they rise in great swarms from the inundated rice fields."¹⁴⁵

"The dust . . . became gnats" (v. 17) probably means that the gnats rose from the dust, resembled the dust in that they were so small, and were as numerous as the dust. Moses evidently used the language of appearance (here a metaphor).

The magicians failed to reproduce this miracle (v. 18). They had to confess that it was of divine origin and not the result of Moses and Aaron's human ability. The "finger of God" (v. 19) is a phrase denoting creative omnipotence in Scripture (31:18; Ps. 8:3; Luke 11:20).¹⁴⁶

"The new element introduced in the account of the third of the mighty acts is the realization by Pharaoh's learned men that God or a god is in the midst of what is happening in Egypt."¹⁴⁷

"At this point in the narrative we, the readers, see that the Egyptian magicians were using tricks in their earlier signs. Their confession plays an important role in uncovering the writer's real purpose in recounting these events."¹⁴⁸

The magicians gave credit to "God" (Elohim), not Yahweh. They did not ascribe this miracle to the God of the Israelites but were only willing to say it had some supernatural origin.

"It is not clear against what specific deities this particular plague was directed. It is entirely possible, however, that the plague was designed to humiliate the official priesthood in the land, for it will be noted in verse 17 that these creatures irritated both man and beast, and this included all the land of Egypt.' The priests in Egypt were noted for their physical purity. Daily rites were performed by a group of priests known as the Uab or pure ones.' Their purity was basically physical rather than spiritual. They were circumcised, shaved the hair from their heads and bodies, washed frequently, and were dressed in beautiful linen robes.¹⁴⁹ In the light of this it would seem rather doubtful that the priesthood in Egypt could function very effectively having been polluted by the presence of these insects. They, like their worshipers, were inflicted with the pestilence of this occasion. Their prayers were made ineffective by their own personal impurity with the presence of gnats on their bodies.

"The priests in Egypt were a group of people to be reckoned with not only religiously but economically and politically. They controlled to a large degree, the minds and hearts of the people."¹⁵⁰

The Egyptian priests wore animal masks representing various gods to help the people understand the god the mask portrayed and his activities.¹⁵¹

Guzik: Exo 7:1-25 - Miracles and Plagues before Pharaoh

Exodus 7 - Miracles and Plagues before Pharaoh

A. God lays out the plan to Moses again.

1. (1-2) The re-affirmation of Aaron's place in the ministry of Moses.

So the LORD said to Moses: "See, I have made you as God to Pharaoh, and Aaron your brother shall be your prophet. You shall speak all that I command you. And Aaron your brother shall speak to Pharaoh to send the children of Israel out of his land."

a. So the LORD said to Moses: God showed amazing patience with His servant Moses. After the outburst at the end of the previous chapter, we might expect that God had enough with Moses. Yet God didn't even chastise Moses; He simply told him what to do and set him to do it. God is rich in mercy.

b. I have made you as God to Pharaoh: Pharaoh had rejected having any direct dealing with Yahweh, as he said in Exodus 5:2: Who is the LORD, that I should obey His voice to let Israel go? Therefore, God would now deal with Pharaoh through Moses. This lets Moses know that when Pharaoh rejects him, he really rejects God - and he wouldn't take it so personally.

i. In the same way, God will make us "as God" to people we encounter who are rejecting God. If they harden their hearts or reject us, we shouldn't take it personally.

c. Aaron your brother shall be your prophet: If Moses was "as God" to Pharaoh, then Aaron was Moses' "prophet" - his spokesman before Pharaoh.

i. Just as Moses was not to act on his own initiative but to wait for God's direction, Aaron was not to act on his own initiative, but to wait for Moses' direction.

d. You shall speak all that I command you: God will not allow Moses to let the seeming failure of his first encounter with Pharaoh to discourage him. Moses is simply commanded to go.

2. (3) God promises to harden Pharaoh's heart.

"And I will harden Pharaoh's heart, and multiply My signs and My wonders in the land of Egypt."

a. I will harden Pharaoh's heart: We remember that God will not harden Pharaoh's heart against Pharaoh's own desire. It is not as if Pharaoh wished to have a tender heart towards Israel but God would not allow him. God confirmed Pharaoh in his wicked inclination against Israel.

b. Harden Pharaoh's heart: Instead, Pharaoh revealed his heart when he refused the humble request of Moses back in 5:1-4; now, God will merely strengthen Pharaoh in the evil already chose.

i. God can do the same today. In our rebellion, we may reach the place where God will strengthen us in the evil we desire: Therefore God also gave them up to their uncleanness, in the lusts of their hearts . . . and even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting (Romans 1:24, 28).

3. (4-7) Why God will harden Pharaoh's heart.

"But Pharaoh will not heed you, so that I may lay My hand on Egypt and bring My armies and My people, the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch out My hand on Egypt and bring out the children of Israel from among them." Then Moses and Aaron did so; just as the LORD commanded them, so they did. And Moses was eighty years old and Aaron eighty-three years old when they spoke to Pharaoh.

a. But Pharaoh will not heed you: God knew from the beginning that Pharaoh would not agree to Moses' request. It was no surprise to God that Pharaoh did not heed Moses.

b. So that I may lay My hand on Egypt . . . and the Egyptians shall know that I am the LORD: This explains why the LORD hardened Pharaoh's heart - essentially, to bring righteous judgment upon Egypt: Pharaoh and the Egyptians said they didn't know who the LORD was; God is going to let them know.

i. Pharaoh displayed the evil in his heart by rejecting a humble request. In response God will harden Pharaoh's heart, and Pharaoh will do what he wants to do: sin against Israel and God even more. Then, God will judge that sin.

c. Moses was eighty years old: This is retirement age for many, but Moses knew that God's will was more important than retirement. We also see from this that Aaron was Moses' older brother, so God is going against the conventional customs of that day by making the younger brother more prominent.

B. Moses stands before Pharaoh.

1. (8-10) Moses and Aaron appear before Pharaoh again.

Then the LORD spoke to Moses and Aaron, saying, "When Pharaoh speaks to you, saying, 'Show a miracle for yourselves,' then you shall say to Aaron, 'Take your rod and cast it before Pharaoh, and let it become a serpent.'" So Moses and Aaron went in to Pharaoh, and they did so, just as the LORD commanded. And Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent.

a. So Moses and Aaron went in to Pharaoh: The first time Moses and Aaron went before Pharaoh everything seemed to go wrong (Exodus 5:15-19). It took real courage for them to go to Pharaoh again, but Moses is simply being obedient to God.

b. Take your rod and cast it before Pharaoh: When God first gave Moses the sign in Exodus 4:1-9, it seemed those signs were primarily for the leaders of Israel - but now, Moses brings the sign before Pharaoh.

c. Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent: The first time Moses appeared before Pharaoh we have no record of a sign performed (Exodus 5). Perhaps Moses figured that the absence of a sign was what made him unsuccessful - now with the miracle, surely Pharaoh will be impressed!

2. (11-13) Pharaoh's magicians imitate the miracle of Aaron's rod.

But Pharaoh also called the wise men and the sorcerers; so the magicians of Egypt, they also did in like manner with their enchantments. For every man threw down his rod, and they became serpents. But Aaron's rod swallowed up their rods. And Pharaoh's heart grew hard, and he did not heed them, as the LORD had said.

a. So the magicians of Egypt, they also did in like manner with their enchantments: In the midst of an unmistakable miracle, Satan provided Pharaoh with a reason to doubt - and Pharaoh seized on the doubt and hardened his heart.

b. For every man threw down his rod, and they became serpents: How did the magicians of Egypt do this with their enchantments? Apparently, this wasn't mere magic - this was demonic power showing itself in truly supernatural miracles.

i. Miracles are part of Satan's arsenal. The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they may be saved (2 Thessalonians 2:9-10).

ii. This means that miracles can prove that something is supernatural, but they cannot prove that something is true.

iii. These Egyptian magicians were intelligent, learned men; but they lacked the wisdom of God, as Paul observes concerning them in 2 Timothy 3:7-9: Always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was.

c. Aaron's rod swallowed up their rods. And Pharaoh's heart grew hard, and he did not heed them: This was a clear demonstration of God's superior power. Still, Pharaoh hardened his heart and he did it despite the evidence, not because of it.

i. This also shows God has a sense of humor. Imagine the look on the faces of Pharaoh and the magicians when Aaron's rod swallowed up their rods!

3. (14-18) God sends Moses to warn Pharaoh about the coming of the first plague.

So the LORD said to Moses: "Pharaoh's heart is hard; he refuses to let the people go. Go to Pharaoh in the morning, when he goes out to the water, and you shall stand by the river's bank to meet him; and the rod which was turned to a serpent you shall take in your hand. And you shall say to him, 'The LORD God of the Hebrews has sent me to you, saying, "Let My people go, that they may serve Me in the wilderness"; but indeed, until now you would not hear! Thus says the LORD: "By this you shall know that I am the LORD. Behold, I will strike the waters which are in the river with the rod that is in my hand, and they shall be turned to blood. And the fish that are in the river shall die, the river shall stink, and the Egyptians will loathe to drink the water of the river."' "

a. Pharaoh's heart is hard; he refuses to let the people go: The first plague - as all the plagues - will come because Pharaoh has hardened his heart against God and His people. In mercy, God warned Pharaoh, but Pharaoh in his hardness of heart disregarded the warning.

b. By this you shall know that I am the LORD: Precisely, God did not plague Egypt because Pharaoh would not let the children of Israel go; but because Pharaoh refused to recognize and honor God.

i. Pharaoh sinned against Israel because he sinned against the LORD. If he really recognized and honored the God of Israel, he would have freed the children of Israel. Often our relationships with people are bad because our relationship with God is bad.

4. (19-21) The first plague comes upon Egypt: The Nile turns to blood.

Then the LORD spoke to Moses, "Say to Aaron, 'Take your rod and stretch out your hand over the waters of Egypt, over their streams, over their rivers, over their ponds, and over all their pools of water, that they may become blood. And there shall be blood throughout all the land of Egypt, both in buckets of wood and pitchers of stone.'" And Moses and Aaron did so, just as the LORD commanded. So he lifted up the rod and struck the waters that were in the river, in the sight of Pharaoh and in the sight of his servants. And all the waters that were in the river were turned to blood. The fish that were in the river died, the river stank, and the Egyptians could not drink the water of the river. So there was blood throughout all the land of Egypt.

a. That they may become blood: This is the first of the plagues. There are nine in total (the tenth is the slaying of the firstborn, which is in a class by itself), and they are grouped together in threes. In this structure of threes, the first two plagues only come after warning and a call to repentance; the third plague in each set comes without warning.

b. All the waters that were in the river were turned to blood: Many say the plagues each have a naturalistic explanation. In the case of this first plague, some point out that when the Nile reaches an extremely high flood stage, it collects finely powdered red earth, and this red earth carries organisms that color the water and kill fish. But if this were the cause, how possibly could Pharaoh be impressed?

i. God may or may not have used natural mechanisms to accomplish these plagues; even if He did, the timing and character of the plagues come from God's hand alone.

ii. It is important to understand that these plagues were all literal; there is nothing "symbolic" about them. They really happened. This guides our understanding about the plagues in the Book of Revelation; there is no reason to see them as "symbolic" either.

iii. The plagues God brought against Egypt had a definite strategy and purpose. Each of them confronts and attacks a prized Egyptian deity. Not only did they bring punishment against Egypt, the plagues also answered Pharaoh's original question: Who is the LORD, that I should obey His voice to let Israel go? (Exodus 5:2) The plagues show the LORD God to be greater than any of the deities of Egypt.

c. All the waters that were in the river were turned to blood: Specifically, this first plague was directed against the numerous Egyptian river deities. The Nile itself was virtually worshipped as a god by the Egyptians, and the LORD God shows that He has complete power over the Nile, not some river god.

i. The Egyptian god Khnum was said to be the guardian of the Nile, and this showed he was unable to protected his territory. The god Hapi was said to be the spirit of the Nile, and was dealt a defeat. The great god Osiris was thought to have the Nile as his bloodstream - now, he is truly bleeding!

ii. In fact, the Nile itself was worshipped as a god, and we have papyri recording hymns sung in praise of the river.

5. (22-25) The magicians of Egypt copy the miracle.

Then the magicians of Egypt did so with their enchantments; and Pharaoh's heart grew hard, and he did not heed them, as the LORD had said. And Pharaoh turned and went into his house. Neither was his heart moved by this. So all the Egyptians dug all around the river for water to drink, because they could not drink the water of the river. And seven days passed after the LORD had struck the river.

a. The magicians of Egypt did so with their enchantments: How could the magicians of Egypt find fresh water to make as blood, if all the water had been turned to blood? Seemingly, all the waters directly associated with the Nile had been turned to blood (including its pools and tributaries, and water in vessels drawn from the Nile). Yet water obtained by wells was not plagued: So all the Egyptians dug all around the river for water to drink, because they could not drink the water of the river. The magicians turned fresh well water into blood.

b. The magicians of Egypt did so with their enchantments: Bible scholars warmly debate if this is a parlor trick or if these enchantments are miracles from Satan's hand. The evidence seems to lean in favor of them being miracles from Satan's hand.

i. If the magicians of Egypt really wanted to do a miracle, why didn't they turn the bloody river clean again? Because it seems that Satan cannot perform a constructive, cleansing miracle. He can bring supernatural destruction, but not goodness. All they did was make more bloody water!

ii. "Alleviation of human suffering is no part of the programme of the devil or his agents. That can only come from Jehovah, through the believing cry of his servants." (Meyer)

c. Pharaoh's heart grew hard . . . Neither was his heart moved by this: One way or another, the result in the heart of Pharaoh was the same - he seized upon another opportunity to reject and dishonor the LORD God.

© 2004 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Bible Query: Exo 7:17-22

Q: In Ex 7:17-22, how could water turn to blood?

A: While the Egyptians likely were familiar with red sediment from Ethiopia, red dirt would not affect the water in jars and stone buckets. There are two views. Since nothing is impossible with God, it is pointless to ask which way God "had" to do it. Rather, you might ask which view has the best supporting evidence for how God chose to do it.   1. The blood is literal blood.   2. The water was red, such as is caused toxic algae that cause the "red tide" seen in various oceans and in the Nile. The algae kill the fish and make the water undrinkable.

Bible Query: Exo 7:19

Q: In Ex 7:19 and Ex 8:16, 24 did the plagues come on "all of" and "throughout" Egypt, or did they bypass Goshen in Ex 8:20,22?

A: Exodus 9:6 answer this by showing when they said all Egypt, it was implied that Goshen was excluded. See When Critics Ask p.72-73 for more info.

Bible Query: Exo 7:22

Q: In Ex 7:22 and Ex 4:21, who hardened Pharaoh’s heart?

A: Pharaoh was the first to do so, and God hardened it also. These verses say who hardened his heart:   The Lord will harden: Exodus 4:21   Pharaoh hardened his own heart Exodus 8:15,32: Exodus 9:34; 1 Samuel 6:6.   It grew hard (i.e. Pharaoh’s heart itself grew hard): Exodus 7:13-14,22; 8:19; 9:7; 9:35   The Lord hardened it: Exodus 9:12; 10:1,20,27; 11:10; 14:4-5,17   In summary, Christians such as Clement of Rome (writing in 1 Clement chapter 51, 97/98 A.D.) did not view this as an either or situation, but both were involved.   A similar situation is in Romans 1:21-32, where God gave unbelieving depraved people over to greater depravity. God even hardened Israel’s heart in Isaiah 63:17. When Critics Ask p.65 has a good explanation for hardening in general. See also Hard Sayings of the Bible p.142-143, Difficulties in the Bible p.61-66, The Complete Book of Bible Answers p.161-162, 735 Baffling Bible Questions Answered p.51-52, and the discussion on Romans 9:18 for more info.   As a side note, God also hardened the hearts of the Canaanites in Joshua 11:20.

Pendahuluan / Garis Besar

JFB: Exodus (Pendahuluan Kitab)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Garis Besar)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Pendahuluan Kitab)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 7 (Pendahuluan Pasal)

Overview

Exo 7:1, Moses and Aaron are encouraged to go again to Pharaoh; Exo 7:7, Their age; Exo 7:8, Aaron’s rod is turned into a serpent; Exo 7:11, The sorcerers do the like; but their rods are swallowed up by Aaron’s; Exo 7:13, Pharaoh’s heart is hardened; Exo 7:14, God’s message to Pharaoh; Exo 7:19, The river is turned into blood; and the consequent distress of the Egyptians.

Poole: Exodus (Pendahuluan Kitab)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 7 (Pendahuluan Pasal)

CHAPTER 7

God encourages Moses to speak to Pharaoh, Exo 7:1 . God foretells the hardness of, Pharaoh’ s heart, that he might multiply his wonders in Egypt, Exo 7:3,4 to declare to the Egyptians that he only is the Lord, Exo 7:5 . Moses and Aaron obey God’ s command, Exo 7:6 . Their age, Exo 7:7. God commands them to show a miracle for the confirmation of their authority, Exo 7:8,9 . Their rod turned into a serpent, Exo 7:10 . The magicians do the same, Exo 7:11 . Aaron’ s rod devoureth theirs, Exo 7:12 . Pharaoh is hardened, as the Lord had said, Exo 7:13 ; and refuseth to let the people go, Exo 7:14 . God denounces judgments on the Egyptians, Exo 7:17,18 . Commands Moses and Aaron to stretch out their hands oven the waters, Exo 7:19 . The waters are turned into blood, Exo 7:20 . The fish die, and the river stinks, Exo 7:21 . The magicians do the same, whereby Pharaoh’ s heart is hardened, Exo 7:22 . The means they used against this plague, Exo 7:24 . The continuance of it, Exo 7:25 .

To represent my person, to act like God, by requiring his obedience to thy commands, and by punishing his disobedience with such punishments as none but God can inflict, to which end thou shalt have my omnipotent assistance. i.e. Thy interpreter, or spokesman, as Exo 4:16 , to deliver thy commands to Pharaoh.

MHCC: Exodus (Pendahuluan Kitab)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 7 (Pendahuluan Pasal)

(Exo 7:1-7) Moses and Aaron encouraged.

(Exo 7:8-13) The rods turned into serpents, Pharaoh's heart is hardened.

(Exo 7:14-25) The river is turned into blood, The distress of the Egyptians.

Matthew Henry: Exodus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 7 (Pendahuluan Pasal)

In this chapter, I. The dispute between God and Moses finishes, and Moses applies himself to the execution of his commission, in obedience to God's command (Exo 7:1-7). II. The dispute between Moses and Pharaoh begins, and a famous trial of skill it was. Moses, in God's name, demands Israel's release; Pharaoh denies it. The contest is between the power of the great God and the power of a proud prince; and it will be found, in the issue, that when God judgeth he will overcome. 1. Moses confirms the demand he had made to Pharaoh, by a miracle, turning his rod into a serpent; but Pharaoh hardens his heart against this conviction (Exo 7:8-13). 2. He chastises his disobedience by a plague, the first of the ten, turning the waters into blood; but Pharaoh hardens his heart against this correction, Exo 7:14, etc.).

Constable: Exodus (Pendahuluan Kitab)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Garis Besar)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Pendahuluan Kitab)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Pendahuluan Kitab)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 7 (Pendahuluan Pasal)

INTRODUCTION TO EXODUS 7

Moses and Aaron are ordered to go to Pharaoh, and require the dismission of the people of Israel, but they are told before hand that Pharaoh's heart would be hardened, and would refuse to let them go, until the hand of the Lord was stretched out, and great judgments were brought down upon, Egypt, and then they should come forth, Exo 7:1, which orders Moses and Aaron obeyed, and their age is observed, when this was done, Exo 7:6 and they are bid to work a miracle, when Pharaoh should demand one, by turning a rod into a serpent, which they did; but Pharaoh's magicians doing the same in appearance, his heart was hardened, Exo 7:8 and then they are directed to meet him at the river, and require the same as before; and if he refused, to smite the waters of the river with the rod, and turn them into blood, which they did, Exo 7:15, but Pharaoh's magicians doing the same by enchantments, he did not regard it, though the plague lasted seven days, Exo 7:22.