11 Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did in like manner with their enchantments.
I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. He performs great signs, even making fire come down out of the sky to the earth in the sight of people. He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed.
Pharaoh said to his servants, "Can we find such a one as this, a man in whom is the Spirit of God?" Pharaoh said to Joseph, "Because God has shown you all of this, there is none so discreet and wise as you.
Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers; and I told the dream before them; but they did not make known to me the interpretation of it. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, [saying], Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in you, and no secret troubles you, tell me the visions of my dream that I have seen, and the interpretation of it.
Stand now with your enchantments, and with the multitude of your sorceries, in which you have labored from your youth; if so be you shall be able to profit, if so be you may prevail. You are wearied in the multitude of your counsels: let now the astrologers, the star-gazers, the monthly prognosticators, stand up, and save you from the things that shall come on you.
The princes of Zoan are utterly foolish; the counsel of the wisest counselors of Pharaoh is become brutish: how do you say to Pharaoh, I am the son of the wise, the son of ancient kings? Where then are your wise men? and let them tell you now; and let them know what Yahweh of Hosts has purposed concerning Egypt.
If there arise in the midst of you a prophet, or a dreamer of dreams, and he give you a sign or a wonder, and the sign or the wonder come to pass, of which he spoke to you, saying, Let us go after other gods, which you have not known, and let us serve them; you shall not listen to the words of that prophet, or to that dreamer of dreams: for Yahweh your God proves you, to know whether you love Yahweh your God with all your heart and with all your soul.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Exodus 7
Commentary on Exodus 7 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 7
Ex 7:1-25. Second Interview with Pharaoh.
1. the Lord said unto Moses—He is here encouraged to wait again on the king—not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed.
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.
3. I will harden Pharaoh's heart—This would be the result. But the divine message would be the occasion, not the cause of the king's impenitent obduracy.
4, 5. I may lay mine hand upon Egypt, &c.—The succession of terrible judgments with which the country was about to be scourged would fully demonstrate the supremacy of Israel's God.
7. Moses was fourscore years old—This advanced age was a pledge that they had not been readily betrayed into a rash or hazardous enterprise, and that under its attendant infirmities they could not have carried through the work on which they were entering had they not been supported by a divine hand.
9. When Pharaoh shall speak unto you, &c.—The king would naturally demand some evidence of their having been sent from God; and as he would expect the ministers of his own gods to do the same works, the contest, in the nature of the case, would be one of miracles. Notice has already been taken of the rod of Moses (Ex 4:2), but rods were carried also by all nobles and official persons in the court of Pharaoh. It was an Egyptian custom, and the rods were symbols of authority or rank. Hence God commanded His servants to use a rod.
10. Aaron cast down his rod before Pharaoh, &c.—It is to be presumed that Pharaoh had demanded a proof of their divine mission.
11. Then Pharaoh also called the wise men and the sorcerers, &c.—His object in calling them was to ascertain whether this doing of Aaron's was really a work of divine power or merely a feat of magical art. The magicians of Egypt in modern times have been long celebrated adepts in charming serpents, and particularly by pressing the nape of the neck, they throw them into a kind of catalepsy, which renders them stiff and immovable—thus seeming to change them into a rod. They conceal the serpent about their persons, and by acts of legerdemain produce it from their dress, stiff and straight as a rod. Just the same trick was played off by their ancient predecessors, the most renowned of whom, Jannes and Jambres (2Ti 3:8), were called in on this occasion. They had time after the summons to make suitable preparations—and so it appears they succeeded by their "enchantments" in practising an illusion on the senses.
12. but Aaron's rod swallowed up their rods—This was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents.
14. Pharaoh's heart is hardened—Whatever might have been his first impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's affair was a magical deception, the secret of which was not known to his wise men.
15. Get thee unto Pharaoh—Now began those appalling miracles of judgment by which the God of Israel, through His ambassadors, proved His sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and in a miraculous degree of intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis in the field of Zoan (Ps 78:12), was the scene of those extraordinary transactions, and Moses must have resided during that terrible period in the immediate neighborhood.
in the morning; lo, he goeth out unto the water—for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.
17-21. Aaron lifted up the rod and smote the waters, &c.—Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on Nu 11:5.] The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile—to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.
22. And the magicians … did so with their enchantments, &c.—Little or no pure water could be procured, and therefore their imitation must have been on a small scale—the only drinkable water available being dug among the sands. It must have been on a sample or specimen of water dyed red with some coloring matter. But it was sufficient to serve as a pretext or command for the king to turn unmoved and go to his house.