Exodus 7:1 Kommentar

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.).

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.

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.

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.

Why in the world, after reading that this name was also given to Moses, when it is stated, “I have made you as god to Pharaoh,” should they deny this title to Christ who we find has been constituted not a god to Pharaoh but rather the Lord and God of all creation?

So Moses was a god to Pharaoh, but a servant of God, as it is written. The stars which illumine the night are hidden by the sun, so much that you could not even know of their existence by daylight. A little torch brought near a great blaze is neither destroyed nor seen nor extinguished; but it is all one blaze, the bigger one prevailing over the other.

Moses was appointed god of the Egyptians when he who was giving the revelation spoke to him in this manner: “I have appointed you the god of Pharaoh.” Therefore the title conveys an indication of some power, either protective or active. But the divine nature in all the names which may be contrived remains, just as it is, inexplicable, as is our teaching.

So also in Moses there was the figure of the future Teacher, who was to teach the law, preach the gospel, fulfill the old covenant, establish the new, give heavenly nourishment to the people, exceeding even human dignity to such an extent that he was given the name of God, as we have it written, with the Lord saying: 'I have made you like God to Pharaoh' (Exod. VII, 1). For he, the conqueror of all passions, not being captivated by any worldly allurements, who had, according to the purity of his heavenly demeanor, withdrawn all that conversation of his after the flesh from him, governing his mind, subjecting his flesh, and chastising it by a certain royal authority, was called by the name of God, after whose likeness he had formed himself by the abundance of perfect virtue.

But if they think [Christ] is called God because he had an in-dwelling of the Godhead within him, as many holy men were (for the Scripture calls them gods to whom the word of God came)—they do not place him before other men but think he is to be compared with them. They consider him to be the same as he granted other men to be, even as he says to Moses: “I have made you a god unto Pharaoh.” Similarly it is also said in the psalms: “I have said, you are gods.”

“I said: You are gods, all of you sons of the Most High.” Let Eunomius hear this, let Arius, who says that the Son of God is son in the same way that we are. That we are gods is not so by nature but by grace. “But to as many as received him he gave the power of becoming sons of God.” I made man for that purpose, that from men they may become gods. “I said: You are gods, all of you sons of the Most High.” Imagine the grandeur of our dignity; we are called gods and sons! I have made you gods just as I made Moses a god to Pharaoh, so that after you are gods, you may be made worthy to be sons of God. Reflect upon the divine words: “With God there is no respect of persons.” God did not say, “I said, you are gods, you kings and princes”; but “all” to whom I have given equally a body, a soul and a spirit, I have given equally divinity and adoption. We are all born equal, emperors and paupers; and we die as equals. Our humanity is of one quality.

Hence it is that through the influence of these three things Moses is made a god: for the sake of his military triumphs he brings all the elements under his control. He bids the sea to withdraw, its waves to solidify, its bottom to become dry and the sky to drop its rain. He supplies food, compels the winds to scatter meats, illumines the night with the splendor of the sun, tempers the sun by the veil of the cloud. He strikes the rock to make it yield from its fresh wound cool streams of water for those who thirst. He first gives to the earth heaven’s law, writes down the norms of living, sets the terms of disciplinary control.

And there are some who so dominate all vices and all desires within themselves that by the very right of their purity they are called gods among men; whence also it is said to Moses: "Behold, I have made you a god to Pharaoh." Where then do these run except among the numbers of Dominations? For since that heavenly city consists of angels and men, to which we believe the human race ascends in such number as equals the elect angels who remained there, we too ought to draw something from those distinctions of the heavenly citizens for the use of our own way of life, and inflame ourselves with good pursuits toward growth in virtues. For the different ways of life of men correspond distinctly to the orders of individual hosts, and they are assigned to their lot through similarity of life.

I say that they are gods, lords and kings not by nature but because they have ruled over and dominated sufferings and because they have kept undebased the likeness of the divine image to which they were made—for the image of the king is also called a king. Finally … they have freely been united to God and [by] receiving him as a dweller within themselves have through association with him become by grace what he is by nature.

The dignified mission of Moses and Aaron to Pharaoh - the one to be as God, the other as a prophet of the Most High, Exo 7:1, Exo 7:2. The prediction that Pharaoh's heart should be hardened, that God might multiply his signs and wonders in Egypt, that the inhabitants might know he alone was the true God, Exo 7:3-4. The age of Moses and Aaron, Exo 7:7. God gives them directions how they should act before Pharaoh, Exo 7:5, Exo 7:9. Moses turns his rod into a serpent, Exo 7:10. The magicians imitate this miracle, and Pharaoh's heart is hardened, Exo 7:11-13. Moses is commanded to wait upon Pharaoh next morning when he should come to the river, and threaten to turn the waters into blood if he did not let the people go, Exo 7:14-18. The waters in all the land of Egypt are turned into blood, Exo 7:19, Exo 7:20. The fish die, Exo 7:21. The magicians imitate this, and Pharaoh's heart is again hardened, Exo 7:22, Exo 7:23. The Egyptians sorely distressed because of the bloody waters, Exo 7:24. This plague endures seven days, Exo 7:25.

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

SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25) 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. 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. 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.

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.