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7 The L ord said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron shall be your prophet. 2You shall speak all that I command you, and your brother Aaron shall tell Pharaoh to let the Israelites go out of his land. 3But I will harden Pharaoh’s heart, and I will multiply my signs and wonders in the land of Egypt. 4When Pharaoh does not listen to you, I will lay my hand upon Egypt and bring my people the Israelites, company by company, out of the land of Egypt by great acts of judgment. 5The Egyptians shall know that I am the L ord, when I stretch out my hand against Egypt and bring the Israelites out from among them.” 6Moses and Aaron did so; they did just as the L ord commanded them. 7Moses was eighty years old and Aaron eighty-three when they spoke to Pharaoh. Aaron’s Miraculous Rod8 The L ord said to Moses and Aaron, 9“When Pharaoh says to you, ‘Perform a wonder,’ then you shall say to Aaron, ‘Take your staff and throw it down before Pharaoh, and it will become a snake.’ ” 10So Moses and Aaron went to Pharaoh and did as the L ord had commanded; Aaron threw down his staff before Pharaoh and his officials, and it became a snake. 11Then Pharaoh summoned the wise men and the sorcerers; and they also, the magicians of Egypt, did the same by their secret arts. 12Each one threw down his staff, and they became snakes; but Aaron’s staff swallowed up theirs. 13Still Pharaoh’s heart was hardened, and he would not listen to them, as the L ord had said. The First Plague: Water Turned to Blood14 Then the L ord said to Moses, “Pharaoh’s heart is hardened; he refuses to let the people go. 15Go to Pharaoh in the morning, as he is going out to the water; stand by at the river bank to meet him, and take in your hand the staff that was turned into a snake. 16Say to him, ‘The L ord, the God of the Hebrews, sent me to you to say, “Let my people go, so that they may worship me in the wilderness.” But until now you have not listened. 17Thus says the L ord, “By this you shall know that I am the L ord.” See, with the staff that is in my hand I will strike the water that is in the Nile, and it shall be turned to blood. 18The fish in the river shall die, the river itself shall stink, and the Egyptians shall be unable to drink water from the Nile.’ ” 19The L ord said to Moses, “Say to Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt—over its rivers, its canals, and its ponds, and all its pools of water—so that they may become blood; and there shall be blood throughout the whole land of Egypt, even in vessels of wood and in vessels of stone.’ ” 20 Moses and Aaron did just as the L ord commanded. In the sight of Pharaoh and of his officials he lifted up the staff and struck the water in the river, and all the water in the river was turned into blood, 21and the fish in the river died. The river stank so that the Egyptians could not drink its water, and there was blood throughout the whole land of Egypt. 22But the magicians of Egypt did the same by their secret arts; so Pharaoh’s heart remained hardened, and he would not listen to them, as the L ord had said. 23Pharaoh turned and went into his house, and he did not take even this to heart. 24And all the Egyptians had to dig along the Nile for water to drink, for they could not drink the water of the river. 25 Seven days passed after the L ord had struck the Nile. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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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.” (2 Thessalonians 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,8383 Des caphars, et causeurs effrontez, — Fr. 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,8484 The explanation of those words must be understood to be rather conjectural than gathered from any knowledge of their etymology. In Daniel 2, the same words are employed to designate the sorcerers and magicians of Babylon. — W. 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,8585 להט, C. has here said that each of two different significations is the proper one. As a verb, להט, is to burn with a flame; as a substantive it is a flame or flash; and hence the flashing of a sword; and sometimes that rapid crossing of the fingers which confuses the eye. But in ver. 22, and in 8:3-14, the same word occurs with the omission of the middle letter; and this omission will justify its being regarded as belonging to the root לוט, which signifies hiding, involving in obscurity, practising deceitful arts. — W 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. |