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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 7:1–7.
Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (Exo 7:1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God's viceregents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: "He shall be thy prophet," that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them." 3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, Exo 7:4, Exo 7:5. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, (1.) How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them (Exo 6:3), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God's name is exalted both in those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Luk 1:51, Luk 1:52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it?
II.Moses and Aaron apply themselves to their work without further objection:
They did as the Lord commanded them, Exo 7:6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist (Psa 105:28), They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.
Historical interpretation
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Why in the world, after reading that this name was also given to Moses, when it is stated, “I have made you as god to Pharaoh,” should they deny this title to Christ who we find has been constituted not a god to Pharaoh but rather the Lord and God of all creation?
Moses was appointed god of the Egyptians when he who was giving the revelation spoke to him in this manner: “I have appointed you the god of Pharaoh.” Therefore the title conveys an indication of some power, either protective or active. But the divine nature in all the names which may be contrived remains, just as it is, inexplicable, as is our teaching.
So Moses was a god to Pharaoh, but a servant of God, as it is written. The stars which illumine the night are hidden by the sun, so much that you could not even know of their existence by daylight. A little torch brought near a great blaze is neither destroyed nor seen nor extinguished; but it is all one blaze, the bigger one prevailing over the other.
So also in Moses there was the figure of the future Teacher, who was to teach the law, preach the gospel, fulfill the old covenant, establish the new, give heavenly nourishment to the people, exceeding even human dignity to such an extent that he was given the name of God, as we have it written, with the Lord saying: 'I have made you like God to Pharaoh' (Exod. VII, 1). For he, the conqueror of all passions, not being captivated by any worldly allurements, who had, according to the purity of his heavenly demeanor, withdrawn all that conversation of his after the flesh from him, governing his mind, subjecting his flesh, and chastising it by a certain royal authority, was called by the name of God, after whose likeness he had formed himself by the abundance of perfect virtue.
But if they think [Christ] is called God because he had an in-dwelling of the Godhead within him, as many holy men were (for the Scripture calls them gods to whom the word of God came)—they do not place him before other men but think he is to be compared with them. They consider him to be the same as he granted other men to be, even as he says to Moses: “I have made you a god unto Pharaoh.” Similarly it is also said in the psalms: “I have said, you are gods.”
“I said: You are gods, all of you sons of the Most High.” Let Eunomius hear this, let Arius, who says that the Son of God is son in the same way that we are. That we are gods is not so by nature but by grace. “But to as many as received him he gave the power of becoming sons of God.” I made man for that purpose, that from men they may become gods. “I said: You are gods, all of you sons of the Most High.” Imagine the grandeur of our dignity; we are called gods and sons! I have made you gods just as I made Moses a god to Pharaoh, so that after you are gods, you may be made worthy to be sons of God. Reflect upon the divine words: “With God there is no respect of persons.” God did not say, “I said, you are gods, you kings and princes”; but “all” to whom I have given equally a body, a soul and a spirit, I have given equally divinity and adoption. We are all born equal, emperors and paupers; and we die as equals. Our humanity is of one quality.
Hence it is that through the influence of these three things Moses is made a god: for the sake of his military triumphs he brings all the elements under his control. He bids the sea to withdraw, its waves to solidify, its bottom to become dry and the sky to drop its rain. He supplies food, compels the winds to scatter meats, illumines the night with the splendor of the sun, tempers the sun by the veil of the cloud. He strikes the rock to make it yield from its fresh wound cool streams of water for those who thirst. He first gives to the earth heaven’s law, writes down the norms of living, sets the terms of disciplinary control.
And there are some who so dominate all vices and all desires within themselves that by the very right of their purity they are called gods among men; whence also it is said to Moses: "Behold, I have made you a god to Pharaoh." Where then do these run except among the numbers of Dominations? For since that heavenly city consists of angels and men, to which we believe the human race ascends in such number as equals the elect angels who remained there, we too ought to draw something from those distinctions of the heavenly citizens for the use of our own way of life, and inflame ourselves with good pursuits toward growth in virtues. For the different ways of life of men correspond distinctly to the orders of individual hosts, and they are assigned to their lot through similarity of life.
I say that they are gods, lords and kings not by nature but because they have ruled over and dominated sufferings and because they have kept undebased the likeness of the divine image to which they were made—for the image of the king is also called a king. Finally … they have freely been united to God and [by] receiving him as a dweller within themselves have through association with him become by grace what he is by nature.
The god of Pharao: Viz., to be his judge; and to exercise a divine power, as God's instrument, over him and his people.
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Summary
Exodus 7:1 marks a profound turning point in the unfolding drama of the Israelite exodus, as the LORD decisively empowers Moses for the escalating confrontation with Pharaoh. This pivotal verse declares Moses' elevated status as God's direct and authoritative representative to Pharaoh, simultaneously reaffirming Aaron's crucial role as Moses' designated spokesman. This divine declaration sets the stage for an unparalleled clash between the sovereign God of Israel and the perceived divinity of the Egyptian king and the entire pantheon of Egyptian deities, fundamentally shifting the dynamics of the impending conflict.
Context
Literary Context
This verse immediately follows a period of intense dialogue and divine reassurance in Exodus 3, Exodus 4, Exodus 5, Exodus 6. Moses, initially reluctant and plagued by self-doubt regarding his speaking ability and leadership capacity (Exodus 4:10), has been repeatedly assured of God's presence and power. The narrative has progressed through Moses and Aaron's initial, unsuccessful encounter with Pharaoh, which only resulted in increased oppression for the Israelites (Exodus 5). God then reiterated His covenant promises and His intention to deliver Israel (Exodus 6). Exodus 7:1 thus serves as God's final, definitive commissioning of Moses, elevating his authority to an unprecedented level just before the commencement of the plagues, signaling a new, more forceful phase of divine intervention.
Historical & Cultural Context
Ancient Egypt was a polytheistic society where the Pharaoh was not merely a ruler but was considered a divine or semi-divine being, often identified with the god Horus and seen as the son of Ra. His authority was absolute, stemming from his perceived sacred status. The Egyptian pantheon was vast, with gods associated with every aspect of life, from the Nile (Hapi) to creation (Ptah, Ra) and magic (Heka). The impending confrontation was not just political but profoundly theological, a direct challenge to the very foundation of Egyptian cosmology and Pharaoh's legitimacy. By making Moses "a god to Pharaoh," the LORD directly undermined Pharaoh's divine claims and set the stage for a demonstration of power that would expose the impotence of Egypt's gods and their human representative.
Key Themes
Exodus 7:1 is central to several overarching themes in Exodus. Firstly, it powerfully underscores Divine Sovereignty, demonstrating God's absolute control over all earthly powers, including the mightiest empire of the ancient world and its supposedly divine ruler. Secondly, it highlights the theme of Confrontation with Idolatry, as the LORD prepares to dismantle the false worship systems of Egypt through a series of judgments that target specific Egyptian deities, as later detailed in Exodus 12:12. Thirdly, it exemplifies God's Empowerment of His Servants, showing how God equips and elevates seemingly ordinary individuals like Moses to accomplish extraordinary divine purposes, overcoming their perceived weaknesses. Finally, it emphasizes the Importance of Divine Communication, establishing a clear chain of authority from God to Moses, and from Moses to Aaron, ensuring God's message is delivered with undeniable clarity and power.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, often rendered "Jehovah" or "Yahweh." It signifies the self-existent, eternal God, the one true God who is faithful to His promises. In this context, it underscores that the authority being delegated to Moses originates from the supreme, sovereign deity, not from any lesser power. It contrasts sharply with the numerous, limited gods of Egypt.
This plural noun, while most often referring to the singular supreme God, can also denote divine beings (like angels), powerful rulers, judges, or even a superlative (meaning "very great" or "mighty"). Here, applied to Moses, it does not imply that Moses literally became divine. Instead, it signifies that Moses would stand before Pharaoh as God's direct, authorized representative, invested with such overwhelming divine authority and power that he would function "as God" in Pharaoh's eyes, speaking with God's voice and wielding God's power. This elevates Moses' status far above any ordinary ambassador.
Derived from a root meaning "to bubble up" or "to announce," a nâbîyʼ is one who speaks for another, specifically one who speaks for God, an inspired messenger. In this verse, Aaron is designated as Moses' prophet, meaning he will be Moses' spokesman, just as Moses is God's spokesman. This arrangement addresses Moses' earlier concerns about his speech and establishes a clear hierarchy of communication: God speaks to Moses, and Moses, acting with divine authority, speaks through Aaron to Pharaoh.
Verse Breakdown
"And the LORD said unto Moses, See"
This opening phrase establishes the divine origin and imperative nature of the declaration. The "LORD" (Yahweh) is the speaker, emphasizing His covenant relationship with Israel and His supreme authority. The command "See" (or "Behold") draws Moses' attention to a profound and significant truth about his newly appointed role, signaling a revelation of his elevated status and the gravity of the mission ahead. It is a divine directive, not a suggestion.
"I have made thee a god to Pharaoh"
This is the core declaration of the verse. The verb "made" (Hebrew, nâthan') implies a divine appointment or designation. Moses is not inherently divine, but God has appointed him to function in a divine capacity relative to Pharaoh. This means Moses will confront Pharaoh not as a mere human leader of slaves, but as the direct, powerful agent of the one true God. He will embody God's authority, speak God's words, and perform God's mighty acts, thereby challenging Pharaoh's own perceived divinity and the power of Egypt's gods. This is a statement of delegated, supreme authority.
"and Aaron thy brother shall be thy prophet"
This clause defines Aaron's complementary but crucial role. Just as a prophet speaks for God, Aaron is appointed to speak for Moses. This arrangement, previously hinted at in Exodus 4:16, solidifies the divine communication strategy. Aaron, with his eloquence, will articulate the messages that Moses, empowered by God, receives. This partnership ensures that God's message, delivered through Moses' divine authority, is clearly and powerfully conveyed to Pharaoh and his court, overcoming Moses' self-professed speech difficulties.
Literary Devices
The verse employs several significant literary devices. Metaphor is prominently used in the declaration, "I have made thee a god to Pharaoh." Moses is not literally transformed into a deity, but he is metaphorically endowed with divine authority and power in his confrontation with Pharaoh. This Hyperbole emphasizes the extraordinary nature of his delegated power, designed to impress and intimidate the Egyptian king who considered himself divine. The phrase also functions as Divine Commission, formally appointing Moses to a unique and powerful role. Furthermore, the verse sets up a clear Juxtaposition between Moses, empowered by the one true God, and Pharaoh, who represents the false gods of Egypt, thereby Foreshadowing the ultimate cosmic battle between Yahweh and the Egyptian pantheon that will unfold through the plagues. The Parallelism between "god to Pharaoh" and "prophet" highlights the complementary roles of Moses and Aaron, establishing a clear chain of divine communication and authority.
Theological and Thematic Connections
Exodus 7:1 profoundly illustrates God's absolute sovereignty and His strategic intervention in human history. It reveals that no earthly power, no matter how formidable or divinely self-proclaimed, can stand against the will of the Almighty. God empowers His chosen servants, transforming their weaknesses into conduits for His strength, demonstrating that His purposes will be accomplished regardless of human limitations or opposition. This verse also sets the stage for a direct theological confrontation, where the one true God systematically dismantles the idolatrous system of Egypt, asserting His unique identity and power.
Reflection and Application
Exodus 7:1 offers profound encouragement and challenge for believers today. It reminds us that God's call always comes with His empowerment. Just as Moses, despite his profound sense of inadequacy, was divinely equipped to stand before the most powerful man on earth, so too does God equip us for the tasks He calls us to, even when they seem insurmountable. This verse underscores God's absolute sovereignty over all earthly powers, systems, and ideologies. No government, cultural norm, or perceived authority can ultimately thwart His purposes. We are called to represent God's truth and light in a world that often rejects divine authority, and we do so not in our own strength, but by the power and authority He bestows. Our mission is to be faithful messengers, relying on His provision and knowing that He will make His power manifest through our yieldedness.
Questions for Reflection
FAQ
What does it mean for Moses to be "a god" to Pharaoh?
The phrase "I have made thee a god to Pharaoh" (Hebrew: ʼĕlôhîym) does not imply that Moses literally became divine. Rather, it signifies that Moses was invested with extraordinary divine authority and power, acting as God's direct representative and agent. In the context of ancient Egypt, where Pharaoh was considered a divine being, Moses would stand before him not as a mere human, but as one wielding the very power and speaking the very words of the LORD. This elevated status was intended to challenge Pharaoh's own perceived divinity and the authority of Egypt's gods, demonstrating that Moses was backed by a power infinitely superior to any in Egypt. He would be the conduit through whom God's supreme power would be revealed, making him "as God" in the eyes of Pharaoh and his court.
Christ-Centered Fulfillment
Exodus 7:1, with its portrayal of Moses as God's powerful representative and Aaron as his prophet, profoundly foreshadows the ultimate and perfect revelation of God in Jesus Christ. While Moses was divinely appointed to act "as God" to Pharaoh through delegated authority, Christ is inherently God, the very Word made flesh who dwelt among us (John 1:1 and John 1:14). He is the ultimate Prophet, who not only speaks God's truth but is God's truth, perfectly revealing the Father (Hebrews 1:1-2). Jesus confronts and utterly defeats not merely an earthly king and his pantheon of false gods, but the cosmic powers of sin, death, and spiritual darkness (Colossians 2:15). His authority is inherent and eternal, not delegated, and His victory secures true spiritual freedom for all who believe, far surpassing the physical liberation from Egypt. Christ is the greater Moses, the perfect deliverer who leads His people out of spiritual bondage into the promised land of eternal life (Hebrews 3:1-6).