Text -- Exodus 7:11 (NET)

7:11 Then Pharaoh also summoned wise men and sorcerers, and the magicians of Egypt by their secret arts did the same thing.

Commentary -- Word/Phrase Notes (per phrase)

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.

JFB: Exo 7:11

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.

Clarke: Exo 7:11

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 - 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.

Calvin: Exo 7:11

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.

TSK: Exo 7:11

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.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 7:11

Three names for the magicians of Egypt are given in this verse. The "wise men"are men who know occult arts. The "sorcerers"are they who "mutter magic formulae,"especially when driving away crocodiles, snakes, asps, etc. It was natural that Pharaoh should have sent for such persons. The "magicians"are the "bearers of sacred words,"scribes and interpreters of hieroglyphic writings. Books containing magic formulae belonged exclusively to the king; no one was permitted to consult them but the priests and wise men, who formed a council or college, and were called in by the Pharaoh on all occasions of difficulty.

The names of the two principal magicians, Jannes and Jambres, who "withstood Moses,"are preserved by Paul, 2Ti 3:8. Both names are Egyptian.

Enchantments - The original expression implies a deceptive appearance, an illusion, a juggler’ s trick, not an actual putting forth of magic power. Pharaoh may or may not have believed in a real transformation; but in either case he would naturally consider that if the portent performed by Aaron differed from that of the magicians, it was a difference of degree only, implying merely superiority in a common art. The miracle which followed Exo 7:12 was sufficient to convince him had he been open to conviction. It was a miracle which showed the truth and power of Yahweh in contrast with that of others.

Poole: Exo 7:11

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.

Haydock: Exo 7:11

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)

Gill: Exo 7:11

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.

Commentary -- Verse Notes / Footnotes

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.

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.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 7:1-25

1 Moses and Aaron are encouraged to go again to Pharaoh.

7 Their age.

8 Aaron's rod is turned into a serpent.

11 The sorcerers do the like; but their rods are swallowed up by Aaron's.

13 Pharaoh's heart is hardened.

14 God's message to Pharaoh.

19 The river is turned into blood; and the consequent distress of the Egyptians.

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.

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.

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).

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 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

Guzik: Exo 7:1-25

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

Commentary -- Other

Critics Ask: Exo 7:11

EXODUS 7:11 —How could the wise men and sorcerers of Pharaoh perform the same feats of power that God told Moses to perform?

PROBLEM: Several passages in Exodus ( 7:11 , 22 ; 8:7 ) state that the wise men, sorcerers, and magicians of Pharaoh did the same works with their enchantments which God commanded Moses and Aaron to perform. However, Moses and Aaron claimed to have been sent from the Lord God. How could these men perform the same feats of power as Moses and Aaron did by the power of God?

SOLUTION: The Bible indicates that one of Satan’s tactics in his effort to deceive humankind is to employ counterfeit miracles (see Rev. 16:14 ). Exodus 7:11 states, “But Pharaoh also called the wise men and the sorcerers; so the magicians of Egypt, they also did in like manner with their enchantments.” Each of the other verses makes a similar claim. The passage states that the feats of Pharaoh’s magicians were performed “by their [magical] enchantments.”

Some commentators assert that the feats of the magicians were merely tricks. Perhaps the magicians had enchanted snakes so that they became stiff and appeared to be rods. When cast down upon the floor, they came out of their trance and began to move as snakes. Some say these were acts of Satan, who actually turned the rods of the magicians into snakes. This, however, is not plausible in view of the fact that only God can create life, as even the magicians later recognized ( Ex. 8:18-19 ). Whatever explanation one might take regarding these feats, one common point holds for every account and is found in the text itself. It is clear that by whatever power they performed these feats, they were not accomplished by the power of God. Rather, they were performed “by their enchantments.” The purpose of these acts was to convince Pharaoh that his magicians possessed as much power as Moses and Aaron, and it was not necessary for Pharaoh to yield to their request to let Israel go. It worked, at least for the first three encounters (Aaron’s rod, the plague of blood, and the plague of frogs). However, when Moses and Aaron, by the power of God, brought forth lice from the sand, the magicians were not able to counterfeit this miracle. They could only exclaim, “This is the finger of God” ( Ex. 8:19 ).

There are several points by which one can discern the difference between a satanic sign and a divine miracle.   

DIVINE MIRACLE SATANIC SIGN   

Supernatural Supernormal   

Connected with truth Connected with error  

Associated with good Associated with evil   

Never associated with the Occult Often associated with the Occult  

Associated with good Not always successful

These differences can be seen in these passages in Exodus. Although the magicians appeared to turn their rods into snakes, their rods were swallowed up by Aaron’s rod, indicating superiority. Although the magicians could turn water to blood, they could not reverse the process. Although the magicians could bring forth frogs, they could not get rid of them. Their acts were supernormal, but not supernatural.   

Although the magicians could copy some of the miracles of Moses and Aaron, their message was connected with error. Basically they copied the miracles of God’s chosen men in order to convince Pharaoh that the God of the Hebrews was no more powerful than the gods of Egypt. Although Pharaoh’s magicians were able to copy the first three miracles performed by God through Moses and Aaron, there came a point at which their enchantments were no longer able to counterfeit the power of God.   

Introduction / Outline

JFB: Exodus (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Outline)

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 (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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.