Exodus 4:21-23
21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
Introduction
This chapter is a continuation of the discourse that passed between God and Moses; and here Moses makes other objections to his mission; one is taken from the unbelief of the people of Israel, which is removed by giving him power to work miracles, by turning the rod in his hand into a serpent, and then into a rod again; and by putting his hand into his bosom at one time, when it became leprous, and again into the same place, when it became sound and whole, and by turning the water of the river into blood, Ex 4:1-9, another objection is formed from his want of eloquence, which is answered with an assurance, that God, that made man's mouth, would be with his mouth, and teach him what to say; and besides, Aaron his brother, who was an eloquent man, should be his spokesman, Ex 4:10-17 upon which he returned to Midian, and having obtained leave of his father-in-law to depart from thence, he took his wife and his sons, and returned to Egypt, Ex 4:18-20 at which time he received some fresh instructions from the Lord what he should do before Pharaoh, and what he should say unto him, Ex 4:21-23 then follows an account of what befell him by the way, because of the circumcision of his son, Ex 4:24-26 and the chapter is closed with an account of the meeting of Moses and Aaron, and of their gathering the elders of Israel together, to whom the commission of Moses was opened, and signs done before them, to which they gave credit, and expressed their joy and thankfulness, Ex 4:27-31.
Commentary
We were told in verse 18…
Moses obtains leave of his father-in-law to return to Egypt. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family nor so unjust as to leave his service without giving him notice.
Note, The honor of being admitted into communion with God and being employed by/for him does not exempt us from the duties due to our families and callings in this world.
Moses said nothing to his father-in-law about the glorious manifestation of God that appeared to him. We are to be thankful to God for such favors but not boast of it before men. He receives further encouragement and directions from God in his work. After God had appeared to him in the burning bush to clear up an exchange of ideas, he often spoke to him with less overwhelming earnestness as there was occasion. And,
1. He assures Moses that the coasts are clear. Whatever new enemies he might make by undertaking this mission, his old enemies were all dead, all that sought his life (v. 19). Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness1
2. To go to Egypt, though he was unwilling to admit it, instead, he pleaded unworthiness, insufficiency, poor pronunciation, etc.
Note that God knows all the temptations his people lie under and how to arm them against their secret fears (see Ps. 142:3).
3. He orders him to do the miracles, not only before the elders of Israel but before Pharaoh, v. 21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter and had often called him a fool for deserting the honors of that relation. However, he is now sent back to court, clad with more extraordinary powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice. This wonder-working rod did more to adorn the hand of Moses than the scepter of Egypt could have done.
Note, those who look with contempt upon worldly honors shall be recompensed with the honor from God, which is the actual honor.
4. That Pharaoh's stubbornness might be no surprise nor discouragement to him, and God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites and shut up the bowels of his compassion from them. In the way of righteous judgment, God hardens his heart against the conviction of the miracles and the terror of the plagues. Ministers must expect with many to labor in vain: we must not think it strange if we meet with those who will not be wrought upon by the most potent arguments and fairest reasonings, yet our judgment is with the Lord.
5. Words are put into his mouth to address Pharaoh, v. 22, 23. God had promised him (v. 12), I will teach thee what thou shalt say, and here he does teach him.
? (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterward is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord.
? (2.) He must let Pharaoh know Israel's relation to God and God's concern for Israel. Is Israel a servant? Is he a home-born enslaved person? Jer. 2:14. "No, Israel is my son, my firstborn, precious in my sight, honorable, and dear to me, not to be thus insulted and abused.
? (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain but my son whose liberty and honor I am very jealous for. My son, my son, serves me, and therefore must be spared, must be pleaded for, Mal. 3:17.
? (4.) He must threaten Pharaoh with the death of the firstborn of Egypt in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward, he will wrestle.
• III. Moses addresses himself to this expedition. When God had assured him (v. 19) that the men were dead who sought his life immediately followed (v. 20), he took his wife and sons and set out for Egypt. Note, Though corruption may object much against the services God calls us to, grace will get the upper hand and will be obedient to the heavenly vision.
Question: What message did God send to Pharaoh through his dreams?
There will be seven years of great abundance in Egypt, followed by seven years of famine. No one will remember the years of abundance because the famine is so severe.
Why did God give Pharaoh the dreams?
"And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. … The plan seemed good to Pharaoh and all his officials. The dream was given to Pharaoh in two forms because God had firmly decided the matter, and God would do it soon.
What is the promise of Pharaoh's dream?
He then came before Pharaoh and told him that his dream meant there would be seven years of abundance in the land of Egypt followed by seven years of famine. Joseph recommended that "a discerning and wise man" be put in charge, and that food should be collected in the good years and stored for use during the famine.
What did Pharaoh's two dreams mean?
In contrast to his interpretation of the ministers' dreams, Joseph determines that Pharaoh's two dreams are one, and he even explains why this is so: "As for Pharaoh having had the same dream twice, it means that God has determined the matter and that God will soon carry it out" (41:32).
What was Joseph's reward for interpreting Pharaoh's dream?
Joseph became the vizier of Egypt, the prime minister, and was given a gold seal of authority after interpreting the Pharaoh's dream. The Bible says that Joseph became a wonderful man whom everybody loved, and wherever he went, they cried after him 'Abrek'—an enigmatic phrase.
How did Joseph learn to interpret dreams?
God gave Joseph the ability to interpret dreams. Pharaoh's cupbearer and baker were also in custody when they each had a dream on the same night. … Then Joseph told them what the dreams meant. The cupbearer would be restored to his position, but the baker would be executed.
How did Joseph and Pharaoh respond to God's revelation of a coming crisis?
How did Joseph and Pharaoh respond to God's revelation of a coming crisis in Egypt's future? … The Pharaoh picked Joseph and made him be in charge of everything under him.
What is the meaning of Joseph's dream?
The meaning of the dream of Joseph was that he would become an administrator, and his father Jacob (the sun), his current stepmother (the moon), and his 11 brothers (stars; morning stars, also called planets) would bow down to him in honor and for provisions.
What did the fat cows symbolize in Pharaoh's dream?
Pharaoh dreams of seven fat cows, devoured by seven starving cows in one of the dreams. Seven ripe, healthy sheaves of wheat are devoured by seven shriveled, dry ones in the second. Joseph correctly predicts that this means, "Immediately ahead are seven years of great abundance in all the land of Egypt.
What does the Bible say about interpreting dreams?
Believers can prayerfully ask God for wisdom and guidance regarding the interpretation of dreams (James 1:5). If God speaks to us through a dream, he will always make his meaning clear, just as he did for people in the Bible.
How did Joseph help Egypt following the interpretation of this dream?
Joseph revealed to Pharaoh that his dream would herald seven years of plenty preceding a famine that would last seven years. … The interpretation of the dream, combined with the excellent counsel he received, made a great impression on Pharaoh, who decided to make Joseph his second-in-command in Egypt.
A God who sends plagues and hardens hearts?
Arguably the greatest act of salvation in the Old Testament is the exodus from Egypt, related in the first fifteen chapters of the book of Exodus. However, the means by which God brings about this deliverance seems deeply problematic. Not only does he inflict violence upon a whole nation (ten increasingly destructive plagues), but he also hardens the heart of Pharaoh, seemingly preventing him from releasing Israel, which would end the violence. How can we understand this portrayal of God? Why does he act this way and not another?
First, we need to acknowledge that stopping this violence as quickly as possible is not God's primary purpose. During the whole of the encounters with Pharaoh, Israel is still presumably laboring in the brick pits. Indeed, Israel fades into the background for much of Exodus 5-11, where the focus is on the encounters between three figures: God, Pharaoh, and Moses. By examining these encounters and the explanations within them, we can gain a greater understanding of why God acts as he does. We will look at one explanation of Pharaoh in particular (9:13-19). Then we will look at the hardening as a separate explanation to Moses. The fact that these explanations are given to different people is crucial in helping us as readers to understand this narrative.
As Pharaoh continually refuses to respond to God, the signs/plagues become increasingly powerful. They are structured in a 3x3+1 pattern, with three triads of increasingly violent plagues before the final terrible plague on the firstborn:
1st plague 2nd plague 3rd plague Features of triad
1st triad 1. Blood 2. Frogs 3. Lice Temporary effects
2nd triad 4. Swarm 5. Livestock 6. Boils 'Heavy,' ongoing effects
3rd triad 7. Storm 8. Locusts 9. Darkness Unparalleled effects
10. Firstborn
What Pharaoh is to learn from the plagues is not just that God can send them but that he removes them completely when asked (8:14-15 [10-11]; 9:29) and that he exempts his people from them (8:22-23 [18-19]; 11:7). Combining this with the fact that God starts with lesser plagues (or signs) and only moves to more destructive plagues shows a God who uses power far more carefully than Pharaoh does. He has sustained Pharaoh and Egypt to show them (and the world) that he is a different master from Pharaoh. This is even clearer for Israel. The exodus is not freedom in autonomy but rather a change of masters ('Let my people go so that they may serve me'). Pharaoh's mastery leads to suffering and death. God's mastery leads to life in all its fullness (6:6-8).
However, verse 17 shows us that there is a problem. God comments (in seeming exasperation) that Pharaoh has not responded appropriately to the previous signs. He has not acknowledged God's power as he refuses to release God's people. He has not understood that God was sustaining him, perhaps seeing this as a limitation in God's power rather than an explanation of the character of that power. This leads us to verse 18 and the announcement of a hailstorm of a ferocity never before seen. Verses 15-17 are an extended explanation of why this change is taking place. Because these lesser signs have not convinced Pharaoh, it seems that the only way to get through to him is to send signs of truly terrifying power.
Pharaoh does not listen to God, but some Egyptians do (9:20-21). Nevertheless, to differentiate his use of power once again, God gives Pharaoh and his people a way to avoid the worst of the plague (verse 19). They are warned to bring anything moveable indoors to avoid being destroyed in the hailstorm.
What can we learn from 9:13-19 and the explanation to Pharaoh? We learn that God is a responsive God seeking a response from Pharaoh. He does not ignore Pharaoh but wants him to release his people. When Pharaoh refuses to respond correctly, God responds by increasing the plagues, still seeking a response. (We can see similar patterns in his relationship with Israel in Amos 4:6-12 and Ezekiel 20.)
The hardening – an explanation to Moses
At this point, one may object. If God is so interested in Pharaoh, how do we understand the repeated comment that God hardened Pharaoh's heart? Wouldn't this prevent Pharaoh from responding correctly?
One common way to address the hardening issue is to note that Pharaoh starts hardening his heart and that God only starts hardening later. The first example of this is just before the previous explanation and the start of the genuinely terrifying plagues (9:12). The argument then goes that God is simply doing what Pharaoh has already done to himself. There is something in this. The concept of God hardening people elsewhere in the Bible refers to those who are already opposed to his will. The hardening thus reinforces their already stubborn position.
However, in this case, there is an issue. Before the initial encounter with Pharaoh, God tells Moses that he, God, will harden Pharaoh's heart (4:21). This theme is repeated in further explanations to Moses (7:3; 10:1). How do we make sense of these explanations?
In one sense, Moses and Pharaoh are very similar in that they do not want to do what God is commanding them to do. Before the encounter with Pharaoh, God had an extended encounter with Moses (3:1-4:17). God tells Moses to be His messenger to Israel and Pharaoh. In response, Moses raises four objections to this, finally asking God to send someone else. God patiently works through Moses' reasons, but Moses is not allowed to refuse. In both cases, God is determined that these men will do something they do not want to do (Moses: go to Pharaoh; Pharaoh: release Israel) and is prepared to do whatever is necessary to convince them to do it.
In another sense, however, the two men are very different. Whereas Pharaoh's refusal is based on his attitude of superiority (5:2), Moses' refusal is based on his attitude of inferiority (3:11). He is the spokesman for the God of a group of enslaved people who are meant to go to the most powerful man in the known world and tell him to do something he will not want to do. If he had any hopes that Pharaoh would listen, they are dashed by the 'bricks without straw' edict and his subsequent rejection by the Israelites (5:21). However, God tells him to go back to Pharaoh again and again and make the same demand, which Pharaoh keeps refusing. How is Moses expected to keep going back to Pharaoh and keep bringing the same (seemingly ineffectual) message? To Moses, it must seem that Pharaoh is in charge and that he is simply playing with Moses (and God).
This is where the hardening comes in. Before Moses goes to Pharaoh, God warns him that it will not be easy, that Pharaoh will only be swayed by power (3:19). However, even though Pharaoh may seem to be in control and frustrating God's plans, he is not. God is in control. The hardening of the heart is a way to explain to Moses that God is sovereign even over Pharaoh's stubbornness. Moses may feel that Pharaoh is playing with him, but God reminds him of the more incredible picture that God is (in one sense) playing with Pharaoh (10:2). Moses has to do his part (bring God's message to Pharaoh). How Pharaoh responds is God's responsibility, not his.
However, this hardening does not remove Pharaoh's ability to respond. He receives his most extended explanation (9:13-19) just after God hardens him for the first time (9:12). If Pharaoh could not respond appropriately, God's comment in 9:17 is meaningless (also compare 10:1 and 10:3).
The critical point is that there are two different types of explanation here, based on the different relationships between God and the two men. The relationship between God and Pharaoh is hostile: 'do this (release my people), or I will do this (send a more powerful sign).' The focus is on Pharaoh, his decision, and the consequences. In contrast, God's relationship with Moses is collaborative: 'do this (speak to Pharaoh), and I will do this (the sign/Pharaoh's response). The focus is on God's sovereignty.
Neither explanation would work if given to the other man. Pharaoh is never told: 'God is hardening your heart.' If he was, he could shrug his shoulders and say, 'then it does not matter what I do, does it?' If Moses was told: 'it is up to Pharaoh to decide,' he could shrug his shoulders and say, 'then it does not matter what I do, does it?' As readers, we see both explanations, but we need to avoid collapsing them into each other or allowing either explanation to dominate our understanding. God tells each man an aspect of the truth, which is not accessible to anyone in its wholeness. For each man, this aspect is what he needs to hear to motivate him to do what God wants him to do.
Moving beyond the Exodus story into more comprehensive situations of violence, where there often is no easy answer, both explanations have their place for different people. We live with the paradox that people's choices are significant to God (even if they lead to more violence) and yet that God is ultimately sovereign (and that one-day violence will end
General Notes:
1. Backwardness - the state of having made less progress than is usual or expected:
