Albert Barnes Commentary Exodus 7

With this chapter begins the series of miracles performed in Egypt. They are progressive. The first miracle is performed to accredit the mission of the brothers; it is purely for accreditation and is unaccompanied by any infliction.

Then come signs showing that the powers of nature are subject to the will of Yahweh. Each of these initial plagues brings grave consequences to the Egyptians, yet does not inflict severe loss or suffering. Following these, in rapid succession, come ruinous and devastating plagues: pestilence on livestock, boils, hail and lightning, locusts, darkness, and finally, the death of the firstborn.

Each of these inflictions has a demonstrable connection with Egyptian customs and phenomena, and each is directly aimed at some Egyptian superstition. All are marvelous, not primarily because they reverse natural laws, but because they develop forces inherent in nature and direct them to a special end.

The effects correspond with these characteristics. The first miracles are neglected. The following plagues initially alarm and then, for a time, subdue the king, who does not yield until his firstborn is struck.

Even that blow leaves him capable of a last effort, which completes his ruin and the deliverance of the Israelites.

I have made you a god—or, as a marginal note in the original text suggests, “I have appointed you.” Moses will stand in this special relation to Pharaoh: God will address Pharaoh by him (Moses) as by a prophet—that is, by one appointed to speak in God’s name. The passage is an important one as illustrating the primary and essential characteristic of a prophet: he is the declarer of God’s will and purpose.

Wonders - A word used only of portents performed to prove divine intervention; they were the credentials of God’s messengers.

Your rod - Apparently the rod previously described (Exodus 4:2), which Moses on this occasion gives to Aaron as his representative.

A serpent - A word different from that in (Exodus 4:3). Here a more general term, תנין tannı̂yn — is employed, which in other passages includes all sea or river monsters and is more specially applied to the crocodile as a symbol of Egypt. It occurs in the Egyptian ritual, nearly in the same form, “Tanem,” as a synonym of the monster serpent which represents the principle of antagonism to light and life.

Three names for the magicians of Egypt are given in this verse. The “wise men” are men who know occult arts. The “sorcerers” are those who “mutter magic formulae,” especially when driving away crocodiles, snakes, asps, etc. It was natural that Pharaoh should have sent for such persons.

The “magicians” are the “bearers of sacred words,” scribes and interpreters of hieroglyphic writings. Books containing magic formulae belonged exclusively to the king; no one was permitted to consult them but the priests and wise men, who formed a council or college, and were called in by the Pharaoh on all occasions of difficulty.

The names of the two principal magicians, Jannes and Jambres, who withstood Moses, are preserved by Paul (2 Timothy 3:8). Both names are Egyptian.

Enchantments - The original expression implies a deceptive appearance, an illusion, a juggler’s trick, not an actual putting forth of magic power. Pharaoh may or may not have believed in a real transformation; but in either case he would naturally consider that if the portent performed by Aaron differed from that of the magicians, it was a difference of degree only, implying merely superiority in a common art. The miracle which followed (Exodus 7:12) was sufficient to convince him had he been open to conviction. It was a miracle which showed the truth and power of Yahweh in contrast with that of others.

And he hardened - Or Pharaoh’s heart was hardened. See (Exodus 4:21).