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Exodus 12:37-14:31 PowerPoint Slides (PDF)

The time has come for God’s people to leave Egypt. They had been there for over 400 years, and as God had promised long ago he is bringing judgment upon the nation they have served (Gen 15:13-14). The deliverance Israel had hoped for has come, and God will bring them back to the land promised to them and their fathers.

The Exodus, 12:37-51

The greatness of the number in Israel is stated in verse 37. The men alone numbered 600,000. Notice the text also states that a large number of “mixed multitude” went with them. ¹

Conservative estimates put the crowd at 1.5 to 2 million people. One can immediately see the logistical problem in caring for this many people on a long journey in a barren land. Yet, the covenant-keeping God of Israel would provide for them so that they might teach their children, “that they should put their confidence in God, and not forget the works of God, but keep his commandments” (Psalm 78:7).

The provision of bread the people brought with them (12:34) would be used immediately in an unleavened state since they had no time to prepare other provisions (12:39).

The four hundred and thirty years the children of Israel were in Egypt corresponds to the time the Lord told Abraham they would be in servitude there. ² Verse 42 attributes the deliverance of the nation to Yahveh, and consequently the Passover meal memorial is to be a vigil unto him.

Verses 43-50 set out seven laws concerning the observance of the Passover (see the slide). ³  Verse 49 is a general law, and verse 50 the concluding formula. Exodus 12:51 is a transitional statement.

The Dedication of the Firstborn, 13:1-16

These verses give further regulations regarding the observance of the Passover and its accompanying ceremony of redemption of the firstborn. The main thought is focused upon the explanation of the redemption process (verses 2 and 11-16).

Verses 3-10 are a parenthetical reminder that the Passover is to be observed throughout Israel’s generation (cf. 12:24-25). A significant phrase occurs in verse 3 “the house of bondage/servitude” (see the slide on the reasons for the dedication of the firstborn). Israel’s existence in Egypt had become servile, a fact that it would lose sight of quickly in the wilderness (cf. 2:23; 16:3). The meal was given so that Israel might remind itself of the Lord’s care for his people, and that he delivers them from oppression. It is obvious that Israel needed this reminder, even as New Testament believers need reminded of the work of our Lord for us (cf. 2 Tim 2:8; Luke 22:19).

The redemption of firstborn sons, daughters ⁴ and animals is inseparably linked to the Passover since Yahveh passed over the firstborn of Israel. This requirement of the dedication of the firstborn will be transferred to the Levites who are substituted for the firstborn of Israel in Numbers 8:14-19. ⁵

God Leads by the Cloud and Pillar of Fire, 13:17-22

God begins moving the people out. The direction is a southerly one to avoid the Mediterranean route which lead into the land of the Philistines (13:17). The “way of the wilderness” (13:18) also identifies the route as a southern one.

No one knows for sure the crossing site of Israel through the sea (13:18). ⁶ It is likely it was in the region of the extension of the Gulf of Suez, perhaps in the Bitter Lakes area between the Mediterranean and the gulf. The locations mentioned are still yet to be positively identified.

Israel remembers to take the bones of Joseph with them (13:19). This is an important detail. Joseph’s last wish to his brothers is found in Genesis 50:24-25:

Joseph said to his brothers, “I am about to die, but God will surely take care of you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob.” Then Joseph made the sons of Israel swear, saying, “God will surely take care of you, and you shall carry my bones up from here.”

This act on the part of Joseph, an inheritor of the promises God swore to Abraham, shows a mature man of faith looking forward to God’s fulfilling the Abrahamic promise (Gen 15:13-21) in the generations to come. Moses is reminding us by including this detail that God is faithful to his covenant word.

God puts before the people a pillar. It was as fire by night and a cloud by day. The purpose of it was twofold: 1) for guidance; it led them (13:21), and 2) it also protected their backside at the sea (14:19-20). God was shepherding his people out of danger and into a land where they would be dependent upon him wholly for their every need. He still does!

God Leads through the Sea, 14:1-22

Whatever direction Israel turned here, it was designed to make Pharaoh think they were confused or about to be trapped (14:3). In fact, they were trapped against the sea; but the great lesson of scripture is: God is over the human situation.

God hardens Pharaoh again a final time (13:4, 5, 8), and he pursues Israel. God’s hardening of Pharaoh and the destruction of the Egyptian army will bring honor to his name (13:17).

Pharaoh takes the best of his army, his chariots. Chariots in ancient times were a frighteningly well-designed war machine, more so against an unarmed people. When Israel sees their pursuer, its response is fear (14:10). Israel was not ready for war. Consequently, it was not ready to enter the promised land, for when it did it would be required to conquer all its inhabitants. The years in the wilderness would prepare God’s people for the task; but as of yet, they were a feeble, frightened people who had a short memory of the oppression of enslavement (14:11-12).

The comfort of Moses in verses 13-14 shows the developing faith of Moses in Yahveh. Moses words of encouragement that “Yahveh will fight for them” (14:14) anticipates God’s action to the point that God essentially says to Moses, “Carry on, as you have said!” (14:15-18). ⁷

We do not know where the parting of the sea occurred. We can only imagine what it must have been like; but it would have been a jaw-dropper to watch.

God tells Moses to get moving (14:15-18). He is to stretch out his hand and divide the sea. This not only provides the escape route for Israel, but will also be the means of destroying the Egyptian army. Its defeat will show Yahveh as the one, true God to be feared.

The pillar of fire/cloud now moves to the rear to protect Israel. ⁸ We have the mention of “the angel of God” again, here associated with the pillar. One calls to mind Paul’s statement in 1 Cor 10:4 about Christ following the children of Israel in the wilderness. The Bible emphasizes here that the comfort to the Israelites was that God himself was with them. Immanuel was with the Israelites; and he is with us. ⁹ Israel was now protected from the rear and from the flanks (14:22). It only had to walk ahead in the dry path the Lord had prepared.

God Fights for Israel, 14:23-31

God’s salvation is twofold. He provides a way of escape (14:21-22)—Israel crosses on dry land through the sea bed—, but he also causes confusion among the enemy (14:24) and ultimately their destruction. This theme of confusion before defeat is found often in Israel’s war experience. ¹⁰ This confusion leads to the conclusion on the part of the Egyptians that the Lord is fighting for Israel (14:25).

While it is still night—the Israelites safely through—God tells Moses to close the water with his hand (14:26). The waters close over the Egyptian army just at daybreak, and the text says, “The Lord overthrew the Egyptians in the midst of the sea” (14:27). ¹¹

Verses 28-29 recall the familiar formulas in the plague episodes, “not even one of them remained” and “But the sons of Israel …”. Yahveh had controlled the fate of the Egyptians as easily as he had the innumerable pests in the plagues, and the redemptive distinction between the Egyptians and the children of Israel is finalized! God’s salvation is complete. Israel will no more see the Egyptians (14:13). Israel is a freed people, a redeemed people who has seen Yahveh’s awesome deliverance. Fear is the natural response—fear which enhances faith (14:31).

© 2008, Scott Branyan

1. The Hebrew phrase ’ereb rab refers to non-Israelites who joined the Hebrews at the time of the Exodus and is translated “rabble” in Numbers 11:4 in a number of translations. The Tanak renders it “riffraff.” ↩
2. Genesis 15:13 has “four hundred years,” a rounded number. The mention of the time in Stephen’s sermon (Acts 7:6) is also rounded off since it is a quotation of Genesis. Paul, in Galatians 3:17, uses the 430 years. Acts 13:19 mentions 450 years but seems to include in that figure Israel’s entering the land of Canaan. This would also include the 40 years in the wilderness in a rough number. ↩
3. Cassuto points out each of the laws are identified in the Hebrew text by the regulation concluding with the pronominal suffix third person ending (it). Exodus, p. 150. ↩
4. The Hebrew term peter can refer to both male and female. ↩
5. Paul also uses the imagery of the dedication of the firstborn along with Christ being our Passover and applies it to all believers (1 Cor 5:3-13; 1 Cor 6:11, 15, 19-20). ↩
6. The Hebrew text uses the phrase, yam suf, “Sea of Reeds”, while the Greek OT has eruthran thalassan, or “Red Sea.” ↩
7. Note the “as for you” in 14:16 and the “as for me” in 14:17. ↩
8. See the sermon by C. H. Spurgeon on “The Glory in the Rear” available at www.spurgeon.org. ↩
9. Isaiah 7:14; Matt 1:23. ↩
10. Compare Gideon and the Midianites, Judges 7:13-14, 21; David and the Philistines, 1 Chronicles 14:8-17). ↩
11. The Hebrew word for “overthrew” means, “to shake off.” ↩

Exodus 11:1-12:36 PowerPoint Slides (PDF) 

Even when one understands God’s design in hardening Pharaoh’s heart to resist letting the people of Israel go (10:1-2), the obduracy of Pharaoh is surprising in light of the destructiveness of the first nine plagues. It is an illustration of natural man’s willingness to risk total destruction rather than bow to God’s sovereignty.

Pharaoh shows inconsistency in his responses to the plagues, one time begging for relief, another time remaining unmoved, again confessing sin, and granting conditional release. However, as Greenberg points out, there is a consistency of principle. He writes:

In this dramatic evolution of Pharaoh’s reactions, there is a consistency of principle—the core of his intransigence—namely, the maintenance of his sovereignty. That is the crux of the matter; that is the offense to the Godhead’s kingship; that is what cannot coexist with God’s authority. Thus the opposition of Pharaoh is the archetypal opposition of human power, of human authority to the claims of God. Under pressure it will show flexibility and accommodation, even reversing itself—first by crying for help, then by confessing guilt and making concessions. But after all its retreats, it clings to its last redoubt, a core of self-assertiveness and independence, to surrender which would mean the end of its claim to ultimate, self-sufficient power. Here it resists, careless of the cost, unto death. ¹

The Announcement of the Tenth Plague: Death of Egypt’s Firstborn, 11:1-8

The climax of the plagues with the death of the firstborn of Egypt raises the wager for Pharaoh to keep control over Israel to a dear cost. When this plague is ended, Pharaoh will drive the Israelites from the land of Egypt with the same vigor as when he resisted their departure.

Moses now announces the last plague. Verses 1-3 are apparently a parenthetical statement which provides background but interrupts Moses announcement of the plague to Pharaoh. ² The audience with Pharaoh in 10:24-29 is resumed in verse 4.

Note the far reaching effect of the plague (11:5). “The slave girl who is behind the millstones” is a widely attested Egyptian usage meaning “the poorest of the poor.” ³ The plague will come upon everyone, from Pharaoh’s family on down.

Irony is again discernible. Israel “cried out to the Lord” under her burden (2:23) and to Pharaoh (5:15), and now it is the Egyptians who will give a great outcry (11:6). However, Israel who earlier had cried out with great urgency, will now be found to be in quietude (11:7).

Finally, Moses foretells that it will be the Egyptian people who come to him and beg him to leave with all his people. Moses leaves the presence of Pharaoh not as a subject, but as a superior (11:8). ⁴

Summary of Pharaoh’s Resistance, 11:9-10

These two verses become important as they explain why Pharaoh did not recant nor bow before Yahveh, the God of the Hebrews. It is because: 1) God intensifies the rebellion of Pharaoh, and 2) God will bring glory to himself by the great works he is about to do.

Institution of the Passover, 12:1-20

As Cassuto notes, the whole character of the narrative changes with chapter 12. No longer are we concerned with Pharaoh’s palace, his servants, or his decisions to let Israel go or not. Moses’ and Aaron’s attention turn to their people; and what has to be done with Pharaoh, Yahveh will decide.

The directions for the first observance of the Passover feast are given in 12:1-13. Verse two says, “This shall be the beginning of months for you; it is to be the first month of the year to you” (NASB). Although the modern Jewish calendar has its New Year (Rosh Hashanah) in the fall near the Day of Atonement, the festival year commences here with the Passover in the spring.

A lamb was to be taken or a kid if from the goats and determined to feed so many households, according to how much each member of the household could eat (12:4). It was to be an unblemished year old male lamb or kid (12:5). The household was to keep it for four days and then it would be killed in a public worship assembly (12:6). The blood of the sacrificial lamb or kid was to be applied to the doorposts and lintel of the house where it was to be eaten (12:7). This identified the house occupants as Yahveh’s worshippers. The necessity of redemption by blood, i.e. by the taking of the innocent life of another is clearly implied.

Jesus was crucified during the week of Passover and probably on the very day of the Passover sacrifice (cf. Luke 22:1, 7, 8). Paul, using the analogy of putting away sin as cleaning out leaven from the house, calls Christ our Passover (1 Cor 5:6-5). Passover was not the only festival typical of Christ’s sacrificial, atoning death. Paul also mentions First-Fruits (1 Cor 15:23; cf. Lev 23:10ff.), and the writer of the Epistle to the Hebrews is fond of using the Day of Atonement as typical of Christ’s work (Heb 9; cf. Lev 16).

The Passover was to be roasted with fire and eaten with unleavened bread and bitter herbs (12:8). Apparently, a type of Passover festival was already known in the Ancient Near east, and this command differentiates it from the known festivals. The lamb was not to be prepared as commonly done among the heathen (12:9-10). Thus, we have the careful description of it as “the Lord’s Passover” (12:11). Unleavened bread was used to symbolize the haste with which it was prepared, as was the manner in which it was to be eaten (12:11). Bitter herbs reminded the Israelites of their bitter oppression in Egypt (1:14).

The reason for the Passover lamb and the regulations regarding its observance is stated in verses 12-13. The death plague will commence upon the Egyptians and will be a judgment upon the gods of Egypt. The blood of the Passover lamb will mark the houses of the believing Israelites and deliver them from the plague.

Exodus 12:14-20 gives the regulations for the memorial observations of the Passover by Israel in the future. An annual re-enactment of the Passover is to be perpetuated by Israel. The lamb is to be slain, roasted and eaten with unleavened bread and bitter herbs; but in addition there was to be a search of the house to remove all leaven (12:15), and the week of unleavened bread was to begin with a specially called Sabbath and end with another (12:16).Verses 17-20 may be regarded as a summary of the whole subject.

Moses Commands the People to Observe the Passover, 12:21-28

Yahveh is about to redeem his people Israel with blood atonement. Such an action required serious obedience on the part of the redeemed people. Further explanation of how the blood was to be applied to the door posts and lintel is given. Hyssop, a plant with many stalks, was gathered and dipped in a laver of blood. This action was an act of faith for the Israelites, and it is their faith in God’s word that saves them from the destroying angel. The blood of the animal, as was the case with all blood sacrifices in the Old Testament, merely points the way to Christ’s perfect and complete atoning work, but had no atoning value in itself (cf. Hebrews 9:11-14, 23-28; 10:1-4, 11-12; 1 John 1:7; and Revelation 1:5). It is only Christ’s death which atones for sin. ⁵

This observance of the Passover feast is to be kept perpetually by Israel when it comes into the land. The father is to take spiritual responsibility for teaching his children to remember the Passover and its significance (12:25-26).

Upon hearing the command of God, Israel responds by humbly bowing in worship and obeying his word (12:27-28). This response is the same as the response to Moses’ first revelation of God’s plan of deliverance (cf. 4:31). The intervening time was necessary to teach the people of Egypt who Yahveh is and to turn the hearts of Israel toward him more fully.

The Death of the Firstborn, 12:29-36

Moses’ words to Pharaoh (11:4-5) come to fruition in verse 29. Now Egypt cries out in distress, “For there was no home where there was not someone dead” (12:30). The effect of sin and rebellion takes its toil and is inescapable.

The self-sufficient Pharaoh is forced out of bed in the middle of the night to deal with a national crisis and calls in Moses and Aaron to instruct them to leave as they had requested. Pharaoh attempts no bargain or concessions, just “Rise up … you and the sons of Israel … both your flocks and your herds as you have said, and go” (12:31-32). The Egyptians, realizing that dead men do not profitably keep slave labor, also urge the people to leave (12:33).

The Israelites gather up their unleavened bread and the possessions given them from the Egyptians according to Moses’ instructions and prepare to leave.

© 2008, Scott Branyan

1. Understanding Exodus, p. 181. ↩
2. The NIV correctly translates the Hebrew with the English pluperfect, “Now the LORD had said to Moses…,” to show the parenthesis (11:1). ↩
3. See Cassuto; also Cole, Exodus, in the Tyndale Old Testament Commentary series. ↩
4. The character transformation of Moses from his call until now is striking. At first, he was almost cowardly in resisting his call. Now he is unafraid, supported by God’s strength, to stand before the ruler of the known world and pronounce a death sentence on the firstborn of all his subjects. One can begin to get a sense also here of Moses as a great prophet. ↩
5. We will discuss this more fully in Leviticus, but the sacrifices in the OT only cleansed the flesh. As Hebrews tells us, they were not able to cleanse the conscience. ↩

Exodus 7:8-10:29 PowerPoint Slides (PDF)

The first nine plagues have a common connection with God using the forces of nature to lay bare the land, so that near the end of these plagues the servants of Pharaoh plead with him to let Israel go, saying, “Do you not yet realize that Egypt is destroyed?” (10:7). The last plague, the death of the first born, is also set off from the rest emphatically by the cyclical nature of the first nine. The first nine plagues are grouped in three groups of three (see the slide).

Many have attempted to make a connection between specific gods in Egypt’s pantheon and the plagues. However, while there may have been such a polemic, the Exodus seems to direct its attack against all the gods of Egypt (note 12:2). The emphasis of the scripture too is more focused on the destructive nature of the plagues upon the land and ultimately upon the Egyptians themselves.

One of the problems in the modern literature on Exodus is the failure to deal with the miraculous as such. This is particularly true in the scholarly literature on the Bible. Those who do not see a miraculous working by God should at least be honest enough to admit that the text does.

Even a defender of the Bible from modern destructive criticism such as Cassuto is sometime weak on this point. He writes, “The plagues are also not actual deviations from the laws of nature, but brought about by the use of natural phenomena at the opportune moment and on unusually large scale, until it becomes clearly evident that they have special significance.” ¹  This is scholarly double talk for “miraculous.”

The careful reader of scripture will not be afraid to let the text speak, “I will strike the water…and it shall be turned to blood” says Yahveh (7:17). Moshe Greenberg writes:

The plagues are all described as divine wonders; pains are taken to distinguish them from the products of magic on the one hand, and, on the other, from natural calamities. The magicians’ failure to duplicate the plagues establishes their origin in a higher realm. Their onset precisely after an announcement by Moses, and often at a signal by Aaron or by Moses, links them to the God whose agents these men are. Their removal to order by Moses usually effective by a predetermined date, demonstrates the control of the events by the God to whom Moses appeals. Natural calamities do not set in and are not removed so predictably, nor is the accumulation of such a series of disasters normal—not to speak of the unheard-of severity of the hail, the locusts, and the terrifying selectivity of the first-born death. Add to this the separation made between Israel and Egypt in almost all of the injurious plagues and little will have been left undone to convince even the stoniest heart that “the earth is the Lord’s.” ²

The Rod of God, 7:8-13

At his next audience with Moses, Pharaoh requires of him a sign. The Lord had given Moses his rod as his sign of authenticity. Moses and Aaron are not simple instigators of civil unrest; they are men with a mission from the Lord.

As Moses’ rod becomes a serpent, the magicians of Egypt are able by tricks to simulate God’s miracle. The Bible does credit these tricksters with any power to simulate God’s sign, as is seen by God’s rod swallowing up all of their rods.

Moses and Aaron do not have to do works of magic, but merely rely on God for the wonder. God not only provides the sign but stymies the Egyptians attempt to counterfeit the miracle.

Even at the presentation of Moses and Aaron’s credentials, Pharaoh does not believe them. His heart is hardened as the Lord had said (7:13). (See the slide on the terms for the hardening of Pharaoh’s heart.)

The phrase, “Even as Yahveh had said,” becomes significant for it brings to light that the obstinacy of Pharaoh should not be a surprise since the Lord had informed Moses that God has determined it for preordained result. God brings this upon Pharaoh so as to glorify himself (cf. 14:4).

The First Plague: The Spoiling of the Nile, 7:14-25

Here begins the three cycles of three. At the first of each cycle, Yahveh instructs Moses what he is to do and say to Pharaoh, “Thus says Yahveh” (7:17; 8:16; 9:13).

By turning the Nile into blood, Yahveh attacks the one thing that Egypt revered socially, agriculturally, and religiously. It is a contest, and Yahveh strikes the River for seven days (7:25).

Throughout Exodus 3-15 the scripture reveals one of the purposes of Yahveh’s activity in Egypt—to make the Egyptians know that Yahveh, the God of the Hebrews, is the sovereign creator and judge. He raises kings, and he abases nations. This is the significance of the Bible stating again, “By this you will know that I am Yahveh.” ³

The Second Plague: The Chorus of Frogs, 8:1-15

There appears to be elements of humor, mostly satirical, in a few of the plague accounts. In this one the frogs are so numerous they infiltrate the bed chambers and the kitchens of the Egyptians. As if there were already not enough, the magicians of Pharaoh add to the numbers, but they are unable to take any away.

D. R. Benson’s collection of biblical limericks has an apt one for this passage of scripture. It reads:

Hebrew freedom did Pharaoh inhibit,
And mercy declined to exhibit,
Till throughout his nation
A chorus batrachian
Repeated, ad nauseam, “Ribit.” ⁴

This time the frogs evoke a response from Pharaoh, and he sends for Moses to entreat God to remove them. Pharaoh appears ready to concede in humbleness, but it is a short lived repentance. Pharaoh even seems to use the language of Moses here (8:8). However, he does not learn the lesson that there is no one like the Lord our God (8:10) and when he sees the relief, he refuses to let Israel go. Meanwhile, the God who made the Nile stink, does the same to the land (8:14; cf. 7:18, 24).

The Third Plague: Gnats, 8:16-19

Exactly what was produced by this plague is not clearly known to us. ⁵ The insect, as numerous as the dust, was a nuisance to both man and beast.

Two important things happen in the course of this plague. First, the text says, “and the magicians did so with their magic tricks.” However, the outcome is different from what we anticipate, for the Bible then says “they could not” (8:18). Second, as a result of their failure, the magicians acknowledge that it is the work of God; but it is only a partial admission, for they say, “It is the finger of God”—not the hand, merely the finger (8:19). They are not yet willing to admit that it is the work of Yahveh, the God of Israel, for they are mystified.

The Fourth Plague: Swarms, 8:20-32

Here begins the second cycle of three plagues: the swarms, pestilence on livestock, and boils; and so we again have Moses meeting Pharaoh at the water’s edge and the pre-announcement of the coming plague.

The swarm of insects filled the Egyptians’ houses andcovered the ground. We now have an emphasis in the scripture on Yahveh striking the land of Egypt while sparing the land of Goshen where Israel was dwelling (8:21-24). Verse 19 explains a great deal of what God intended by the plagues. Not only does God make his Sovereignty and Lordship known and felt to the Egyptians, but he makes abundantly clear to them that Israel is his people, and that he will redeem it, for “I will put a redemption ⁶ between my people and between your people” (8:23).

For a second time Pharaoh calls for Moses and Aaron to call off the plague. However, Pharaoh’s obstinate heart only seeks self-ease. Here, he simply entreats Moses to intercede for him (8:28). Moses does entreat the Lord to remove the swarms, but not immediately as though bowing to Pharaoh’s request. He says, “I shall make supplication to the Lord … tomorrow.” He also adds a stipulation that Pharaoh not “deal deceitfully” ⁷ again (8:29).

Even as the bringing of the swarms was miraculous as to their extreme coverage of the land, so too was the Lord’s removal of them, for “there was not one left” (8:31). Nevertheless, Pharaoh’s repentance is short-lived again (8:32).

The Fifth Plague: Pestilence on Livestock, 9:1-7

The fifth plague of the pestilence on livestock again focuses on the distinction Yahveh makes between the Egyptians and the children of Israel, “But the LORD will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing will die of all that belongs to the sons of Israel” (9:4, see also vv. 6-7). This recalls the distinction made in the previous plague and also anticipates the greater distinction Yahveh draws between his people and the Egyptians in the death of the firstborn (11:7). This theme is significant in the scheme of God’s salvation of Israel, for it points to the basic purpose of salvation, God calling for himself a people and redeeming them for his own, note especially 15:13-18.

The Sixth Plague: Boils, 9:8-12

Cassuto mentions that kiln-fired bricks are known to have been used in the time of Rameses II, and suggests that the taking of soot from the kiln where Israel could have at least made some bricks connects the labor of the Israelites in an appropriate way to the punishment of the plague. Cassuto says, “Hence it was in accord with poetic justice that the soot, which had been created, as it were, by the sweat of the enslaved people should inflict punishment on the bodies of the enslavers.” ⁸

The soot is cast into the air and becomes boils on the man and beast. Theses boils would break into sores all over, almost similar to modern small pox. The magicians, who first seemingly duplicated Moses’ sign of the serpents, and later stood mystified at God’s work in the third plague, now cannot stand at all! First they are stumped by God’s working, and now they are incapacitated by the plague with the rest of the Egyptians.

The Seventh Plague: Severe Hail, 9:13-35

The last cycle of three plagues strikes the land of Egypt severely. Hail and locusts both destroy the Egyptians’ crops, and darkness severely restricts normal life.

The plague of hail is full of theology. God’s forbearance of sin is seen by his restraining his hand (9:15-16). God permits the Egyptians to continue in their unbelief (cf. Acts 14:16). Notice, God forbears with the Egyptians in this plague by 1) warning them (9:19), and 2) sparing part of the crops (9:31-32).

However, divine retribution is also seen in his dealing with Pharaoh, who quickly confesses his sin, but God’s control over the heart of Pharaoh ensures his lapse is certain (9:34). Pharaoh’s hardness of heart is a hardened resistance that goes beyond reason (cf. 10:7). ⁹

God may forbear with sin for season in order to bring about a vindication with great judgment. Here too, the plagues build in intensity and severity until the death of the firstborn and the destruction of Pharaoh’s army in the sea. Yet, the Lord graciously provides some way out for Egyptians who believe his word (9:20-21). Again the distinction between Israel and the Egyptians is seen by the absence of hail in the land of Goshen (9:26).

The Eighth Plague: Locusts, 10:1-20

Locusts were a feared, devastating flying insect related to the grasshopper family. Infestations are still frequent from time to time throughout northern Africa, the Saudi Arabian peninsula and into India. Migration swarms may contain several billon locusts, cover 400 square miles, and leave a barren, denuded landscape in their wake.

As Moses and Aaron go before Pharaoh again, this time there is a rebuke of Pharaoh’s rebellion, “Thus says the Lord, the God of the Hebrews, ‘How long will you refuse to humble yourself before me? Let my people go, that they may serve me’” (10:3). At the announcement of the plague of locusts, Pharaoh’s servants are quick to offer their council (10:7), and Pharaoh does not ignore it, at least at first. He enters into negotiation with Moses (10:8). Moses, however, is unwavering, and Pharaoh ends the audience with bitter irony (10:10). Moffatt captures the sarcasm of Pharaoh and its irony in his rendering of the verse: “May the Eternal be with you, if ever I let you and your little ones go!” Cassuto likewise notes, “In the continuation of the narrative, we notice an ironic retort to his irony; in the end, he will let them and their children go, and so the Lord will actually be with them.” ¹⁰

Pharaoh can tell at the start of the plague that it means trouble, so he calls for Moses and Aaron in haste and confesses his sin (10:16). As before, the Lord answers Moses’ prayer and all the locusts are removed into the sea. However, the response is as before, “The Lord hardened Pharaoh’s heart, and he did not let the sons of Israel go” (10:20).

The Ninth Plague: Darkness, 10:21-29

My father used to quiz me as a child with the bedtime question, “Where was Moses when the lights went out?” The faultless, logical answer was of course, “In the dark!” Theologically speaking, however, I was instructed wrongly. Again, one of the great points of the plagues is that God makes a distinction between his people, whom he is about to redeem, and the Egyptians, for “all the sons of Israel had light in their dwellings” (10:23).

Darkness is a significant metaphor throughout the Bible for sin and judgment. One thinks of the cross particularly (see Matt 27), and John and Paul use the contrasting terms of “Light” and “Darkness” often. It is significant that darkness precedes the final plague where judgment is executed, and the only deliverance is among the people of God where redemption by blood is provided.

Pharaoh appears willing at first to negotiate again and make concessions, but Moses remains firm and raises the ire of Pharaoh. As Pharaoh clings to his sovereignty and makes a death decree upon Moses (10:28), Moses corrects the mistaken potentate (10:29). The account comes to an abrupt end, not even mentioning the removal of the plague, anticipating the climax of the plague narrative.

© 2008, Scott Branyan

1. Commentary on Exodus, p. 98, emphasis mine. ↩
2. Understanding Exodus, p. 169f. ↩
3. See this and similar statements repeated in Ex 6:7; 7:5, 7:17; 8:10, 22; 9:14, 29; 10:2. ↩
4. Biblical Limericks, Ballantine Books, 1986 ↩
5. The Hebrew term is kinnim and could refer to gnats or perhaps mosquitoes. ↩
6. The Hebrew word is pedut. The Greek OT has diastole, which comes to mean in the New Testament “distinction.” The word however continues to mean “payment” in papyri as late as the 2nd century A.D. Modern translations still seem to prefer the translation “division” or “distinction” because of the parallel in the previous verse where the verb palah “to treat specially” is used. I prefer to stick with the Hebrew text here and see anticipation to the redemption of the firstborn later in the narrative. ↩
7. The Hebrew word htl probably connotes “to mock” or “trifle with.” ↩
8. Commentary on Exodus, p. 113. ↩
9. One may see similarities with the demoniacs in the gospels which bring harm upon themselves, and in many particulars one can see how Pharaoh is representative of Satan and his control of earthly powers in the persecution of the Israelites and in resistance to God’s way. ↩
10. Commentary on Exodus, p. 125. ↩

Exodus 5:1-7:7 PowerPoint Slides (PDF)

In contrast to the end of the previous section, the unbelief of Pharaoh and Egypt follows.

The Contest between God and Pharaoh, 5:1-6:1

Moses comes before Pharaoh and makes his request, “Thus says Yahveh, the God of Israel, let my people go so that they may keep a pilgrim feast to me in the wilderness” (5:1).

Yahveh is not to be found in the pantheon of the Egyptians, and so Pharaoh asks, “Who is Yahveh that I should hear his voice ¹ to let Israel go. I do not know Yahveh, and therefore I will not let Israel go!” (5:2).

Pharaoh is unwittingly working alongside of God’s determined plan even as the brothers of Joseph had (cf. Gen 50:20). He does not hear Yahveh’s voice, yet he is a vessel of Yahveh (cf. Rom 9:22). How ironically true the words, “I do not know Yahveh,” for he will shortly see the work of Israel’s sovereign God firsthand. The plagues will show clearly who Yahveh is.

Pharaoh rebukes Moses and Aaron saying, “Get to your labors!” In addition, he decides to increase the burden of the Israelites in order that they may not listen to Moses and Aaron. This maneuver is partly successful (5:21).

However, now begins the battle between Pharaoh and God. Pharaoh is unafraid to challenge Yahveh. Note verse 10 which says, “Thus says Pharaoh,” in contrast to Moses message, “Thus says Yahveh” (5:1). Yahveh is now ready to show that He indeed is the true God (6:1).

Yahveh Reassures Moses and Reiterates His Charge, 6:2-13

From the standpoint of many of the Israelites who were now under increased suffering and oppression, the first audience of Moses with Pharaoh was a failure (5:21). To keep Moses from discouragement, God reassures him that he will ultimately deliver Israel from bondage. This reassurance comes by the repeated assertion by God, “I am Yahveh” (6:2, 6, 7, 8, 29, and 7:5).

After the first “I am Yahveh” statement, the Lord tells Moses he revealed himself to the patriarchs as El Shaddai (“Almighty God”). He says he did not make himself known by his name Yahveh. ²

Many have taken these statements as support for the documentary hypothesis view that the patriarchs did not even know the name of Yahveh. However, the text of Genesis uses “Yahveh” frequently and even puts the name in the mouth of the patriarchs (e.g. Gen 22:14).

If one remembers that the name in Hebrew thinking was tied to character, the problem evaporates. The patriarchs knew God as “Mighty God” in his dealing with them, but as to his character as the God who keeps covenant promises (“Yahveh”), they died without receiving the fulfillment of those promises except by faith (cf. Hebrew 11:13).

God tells Moses that He appeared to the patriarchs and made his covenant with them; and now, because He is Yahveh, He has heard the cries of the sons of Israel under their burdens. As Yahveh, the God who keeps his covenant promises, he now has “remembered” his covenant and will therefore deliver Israel.

To emphasize the point to Moses, God gives him seven “I wills” (see the slide). This groups of “I wills” are opened and closed with God’s avowal, “I am Yahveh” (6:6, 8) ³ as if to say, “I alone, the covenant-making God of your forefathers, will deliver you and save you for myself so that I might give you what I promised long ago. It is not your doing. I will do it all!” This is a lesson Moses seems to have retained and uses in 14:13-14. It is a lesson all believers do well to learn early in their walk with God.

Although Moses is faithful to his mission, the Israelites do not listen to him on account of the severe hardship (6:9). God commands Moses to go before Pharaoh again (6:10-11). Moses expresses his doubt that Pharaoh will listen to him since he is “uncircumcised of lips” ⁴ (6:12), so the charge is reiterated to Moses and Aaron (6:13).

Excursus on Moses and Aaron’s Genealogy, 6:14-27

These verses form a parenthesis from the main theme in order to tell us about the lineage of Moses and Aaron. It now becomes important to give Moses’ and Aaron’s lineage from the tribe of Levi. Reuben and Simeon are mentioned since the tribal order is followed starting with Reuben the firstborn. The thing that is stressed is that these two Levites are the identical same two that God spoke to and commissioned to go to Pharaoh (cf. 6:26-27).

Yahveh’s Charge and Reassurance to Moses Repeated, 6:28—7:7

The narration resumes with the charge of Yahveh again. The emphatic statement, “I am Yahveh” is repeated in verse 29. Moses reply, “I am uncircumcised of lips” occurs again (6:30). These repetitions help rejoin the section for the reader.

The charge to speak again to Pharaoh (6:11, 29; 7:2) is repeated also. Yahveh reminds Moses that Aaron will aid him in his task as a “prophet” ⁵ (7:1).

God further reminds Moses of his plan. He will harden Pharaoh’s heart so that he can multiply his signs and wonders in the land of Egypt (7:3). This will enable God to deliver Israel with great judgments (7:4; cf. 6:6).

What develops here is a reoccurring theme in scripture, i.e., an action of God that is saving to one group becomes a judgment to another. By this deliverance of Israel, God will declare to the Egyptians that he is Yahveh (7:5). This judgment from God will result in the knowledge of who he is, and bring glory to his name since he not only redeems his people, but makes sport of those who would oppose him ⁶

© 2008, Scott Branyan

1. “To hear the voice” is equivalent to “obey” in Hebrew idiom. ↩
2. There are two passive voice verbs used here, “I appeared … as El Shaddai” but “by My name, Yahveh, I did not make Myself known.” The two Hebrew niphal verbs help emphasize the self-revelation of Yahveh’s character as El Shaddai, or Almighty God, to the patriarchs, but not yet in his character as Yahveh, the covenant keeping God. ↩
3. Another passage where the Lord gives his avowals is found in Ezekiel 5. ↩
4. The term “uncircumcised” is also used of the “heart” and the “ear” in the OT. It speaks of that which is unclean and therefore un-useful to the Lord. Moses still needs to learn it is the Lord who determines one’s usefulness or not. ↩
5. Here is an illustrative use of the concept of the prophet of God. Moses represents God and Aaron his prophet, or mouthpiece. ↩
6. Compare 10:2; Ps 2:4; Rev 19:1-2. The apostle Paul also makes use of this doctrine in 2 Cor. 2:14-16 where the “leads us into triumph” refers to the Roman victory march which had the captives out front with the conqueror. ↩