Exodus 7:11

Translation
King James Version
Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
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KJV (with Strong's)
Then Pharaoh H6547 also called H7121 the wise men H2450 and the sorcerers H3784: now the magicians H2748 of Egypt H4714, they also did H6213 in like manner H3651 with their enchantments H3858.
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Complete Jewish Bible
But Pharaoh in turn called for the sages and sorcerers; and they too, the magicians of Egypt, did the same thing, making use of their secret arts.
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Berean Standard Bible
But Pharaoh called the wise men and sorcerers and magicians of Egypt, and they also did the same things by their magic arts.
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American Standard Version
Then Pharaoh also called for the wise men and the sorcerers: and they also, the magicians of Egypt, did in like manner with their enchantments.
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World English Bible Messianic
Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments.
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Geneva Bible (1599)
Then Pharaoh called also for the wise men and sorcerers: and those charmers also of Egypt did in like maner with their enchantmens,
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Young's Literal Translation
And Pharaoh also calleth for wise men, and for sorcerers; and the scribes of Egypt, they also, with their flashings, do so,
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See also
Exodus 7:222 Timothy 3:8Exodus 8:18Exodus 8:72 Thessalonians 2:9Genesis 41:8Daniel 2:2
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Study This Verse

SUMMARY

Exodus 7:11 marks the initial, direct confrontation between the divine power of the Lord and the perceived supernatural abilities of Pharaoh's court. As Moses and Aaron perform the miraculous sign of the rod turning into a serpent, Pharaoh immediately summons his wise men, sorcerers, and magicians, who seemingly replicate the wonder through their own secret arts. This pivotal moment sets the stage for a profound spiritual contest, revealing the limitations of human and demonic power against the unparalleled, sovereign authority of the Lord God, and initiating the dramatic series of divine interventions known as the plagues.

CONTEXT

  • Literary Context: This verse immediately follows Aaron's performance of the first sign before Pharaoh, where his staff transforms into a serpent, as commanded by the Lord in Exodus 7:9. Pharaoh's summoning of his own practitioners is his swift counter-move, an attempt to neutralize the impact of Moses and Aaron's divine credential. The subsequent verse, Exodus 7:12, reveals the immediate outcome of this magical duel, where Aaron's staff consumes those of the Egyptians, signaling God's ultimate supremacy despite the initial replication. This entire episode serves as the prelude to the ten plagues, establishing the spiritual battlefield and Pharaoh's hardened heart, a theme that will intensify throughout Exodus 7 and beyond.
  • Historical & Cultural Context: Ancient Egypt was a civilization deeply steeped in polytheism, magic, and divination. Pharaoh was considered a divine king, an intermediary between the gods and humanity, and his authority was often validated by the efficacy of his court's religious and magical practitioners. These individuals – including châkâmîm (wise men), kashshâphîm (sorcerers), and especially charṭummîm (magicians or sacred scribes) – were not mere entertainers but highly respected and powerful figures. Their practices were believed to tap into the power of the Egyptian pantheon, making their ability to replicate signs crucial for Pharaoh to dismiss Moses and Aaron's claims as mere tricks rather than genuine divine intervention from an unknown deity. This cultural reliance on magic explains Pharaoh's immediate recourse to his own experts.
  • Key Themes: Exodus 7:11 contributes significantly to several overarching themes in the book of Exodus. Primarily, it highlights the theme of Divine Sovereignty and Supremacy, demonstrating God's power over all earthly and spiritual forces, including the gods of Egypt and their human agents. It also introduces the theme of Spiritual Warfare, portraying the conflict not just as a political struggle for liberation, but as a cosmic battle between Yahweh and the Egyptian pantheon. Furthermore, it sets the stage for the theme of Pharaoh's Hardened Heart, as his initial ability to counter Moses's sign reinforces his defiance and refusal to acknowledge God's authority, a stubbornness that will escalate despite overwhelming evidence, as seen in Exodus 7:13. The distinction between true Miracle and Imitation is also subtly introduced here, laying the groundwork for the later, undeniable manifestations of God's unique power.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Wise men (Hebrew, châkâm', H2450): Meaning "wise, intelligent, skillful, or artful." These were likely the learned scholars, scribes, and advisors in Pharaoh's court, possessing a wide range of knowledge, including esoteric wisdom, astrology, and perhaps rudimentary science that could be perceived as magic. Their role was to interpret omens, advise the king, and maintain the religious and intellectual traditions of Egypt.
  • Magicians (Hebrew, charṭôm', H2748): Referring to a "horoscopist (as drawing magical lines or circles); magician." These were likely the chief practitioners of Egyptian magic, often associated with sacred scribal arts and temple rituals. They were highly skilled in the occult, divination, and the manipulation of perceived supernatural forces, often through incantations, spells, and ritualistic practices, making them the primary challengers to Moses and Aaron.
  • Enchantments (Hebrew, lahaṭ', H3858): Meaning "a blaze; also (from the idea of enwrapping) magic (as covert); flaming, enchantment." This term suggests a deceptive or concealed form of magic, possibly involving sleight of hand, illusion, or secret arts. It implies that while the outcome might have appeared similar to Aaron's miracle, the method was fundamentally different—not a direct act of divine power, but a humanly manipulated or demonically assisted trick, perhaps involving a "blaze" of activity or a "covert" (hidden) technique.

Verse Breakdown

  • "Then Pharaoh also called the wise men and the sorcerers:" Immediately after witnessing Aaron's staff turn into a serpent, Pharaoh, unwilling to acknowledge the power of Yahweh, responds by summoning his own experts in the occult. This action underscores his reliance on the established religious and magical infrastructure of Egypt, reflecting his determination to counter any perceived threat to his authority or the supremacy of his gods. The "wise men" and "sorcerers" represent different facets of Egyptian esoteric knowledge and practice, indicating a comprehensive mobilization of his spiritual defenses.
  • "now the magicians of Egypt," This phrase further specifies the group, highlighting the "magicians" (charṭummîm) as the primary agents of Pharaoh's counter-demonstration. These were the elite practitioners of Egyptian magic, often associated with the most potent forms of occult power and divination. Their inclusion emphasizes that Pharaoh was bringing forth his most skilled and trusted spiritual advisors to confront Moses and Aaron, setting up a direct contest between the God of Israel and the gods of Egypt as channeled through their human representatives.
  • "they also did in like manner with their enchantments." This crucial clause reveals the apparent success of the Egyptian practitioners. They were able to replicate the transformation of their own rods into serpents, at least initially. The phrase "in like manner" (kên) suggests a similar outcome, but the addition "with their enchantments" (lahaṭîm) implies a different source or method. This distinction is vital: while the result appeared the same, the underlying power was not. This initial replication serves to embolden Pharaoh and reinforce his skepticism, setting the stage for the escalating demonstrations of God's unique and superior power.

Literary Devices

The verse primarily employs Contrast and Foreshadowing. The Contrast is evident in the immediate juxtaposition of Aaron's divine miracle and the Egyptian magicians' "enchantments," highlighting the fundamental difference between genuine divine power and human/demonic imitation. This sets up the central conflict of the Exodus narrative: the Lord's absolute sovereignty against the limited, deceptive powers of Egypt. Furthermore, the verse uses Foreshadowing, hinting at the escalating spiritual warfare that will define the plague narrative. Pharaoh's reliance on his magicians and their initial, deceptive success Foreshadows his stubborn resistance and the need for increasingly overwhelming displays of God's power to break his will and demonstrate Yahweh's unparalleled supremacy. There is also an element of Irony in Pharaoh's attempt to use his own power to negate God's, only for God to use this very act to further demonstrate His ultimate authority, as seen in the subsequent verse where Aaron's rod swallows theirs.

THEOLOGICAL AND THEMATIC CONNECTIONS

This passage profoundly establishes the theme of divine supremacy over all competing spiritual powers. While the Egyptian magicians could seemingly replicate Aaron's initial sign, their power was inherently limited and ultimately revealed as inferior to God's, serving only to magnify the Lord's subsequent, undeniable demonstrations of authority. This episode underscores that true miracles are direct manifestations of God's unique power, authenticating His messengers and message, in stark contrast to human or demonic imitations which often aim to deceive or validate false authority.

  • Deuteronomy 18:10-12: Warns Israel against engaging in the very practices Pharaoh's magicians employed, emphasizing God's abhorrence of such occult arts.
  • 2 Timothy 3:8-9: References Jannes and Jambres, traditional names for Pharaoh's chief magicians, illustrating how those who oppose the truth will ultimately be exposed for their folly.
  • Acts 8:9-13: Describes Simon the sorcerer, who amazed people with his magic but was powerless against the genuine signs performed by Philip through the Holy Spirit, echoing the contest in Exodus.

REFLECTION AND APPLICATION

Exodus 7:11 serves as a timeless reminder that spiritual forces exist in the world that seek to mimic, oppose, or undermine God's truth and power. This passage calls for profound spiritual discernment, urging believers to carefully distinguish between genuine divine acts and human or demonic deception. In an age where various forms of spiritualism, false teachings, and deceptive practices abound, it is critical to "test the spirits" (1 John 4:1) and anchor our faith solely in the revealed truth of God's Word and the undeniable power of the Holy Spirit. Ultimately, this narrative reassures us that no earthly, occult, or demonic power can stand against the omnipotence and sovereignty of the Lord. Our unwavering faith in His unique authority provides the foundation for true security and liberation, knowing that He is utterly supreme over all things.

Questions for Reflection

  • How does the initial success of Pharaoh's magicians challenge our understanding of divine power and human/demonic capabilities?
  • In what ways might "enchantments" or deceptive imitations of spiritual power manifest in our world today, and how can we discern them?
  • What does Pharaoh's immediate response to Moses's sign reveal about his heart and his reliance on worldly power structures?
  • How does this passage encourage us to place our trust solely in God's unique and unchallengeable authority?

FAQ

Did the Egyptian magicians truly possess supernatural power?

Answer: The text indicates their ability to "do in like manner" with their enchantments, suggesting a genuine, albeit limited, capacity to replicate some of Aaron's signs. This power likely stemmed from demonic influence or highly developed occult practices, rather not mere trickery. However, their power was clearly subordinate to God's, as demonstrated by Aaron's rod swallowing theirs in Exodus 7:12 and their eventual inability to replicate later plagues, such as the gnats, leading to their confession, "This is the finger of God!" in Exodus 8:19.

What is the significance of Aaron's rod swallowing the magicians' rods?

Answer: The immediate consequence, found in Exodus 7:12, where Aaron's rod swallows theirs, is a powerful visual demonstration of God's ultimate supremacy. It signifies that God's power is not just superior but also consumes and nullifies all opposing forces, establishing His absolute authority over all other powers, whether human or demonic. This act served as an undeniable sign to Pharaoh and his court that the God of Israel was indeed greater than all the gods of Egypt.

Why did God allow the magicians to replicate the miracle initially?

Answer: God allowed the initial replication for several profound reasons. Firstly, it served to further expose Pharaoh's hardened heart, demonstrating his unwavering resistance even when confronted with partial evidence of divine power. Secondly, it highlighted the clear distinction between limited, deceptive human/demonic power and God's boundless, authentic power, setting the stage for the dramatic escalation of the plagues which the magicians could not replicate (e.g., Exodus 8:7 vs. Exodus 8:18). This initial "success" ultimately magnified God's subsequent triumph, making His ultimate victory all the more spectacular and undeniable.

CHRIST-CENTERED FULFILLMENT

Exodus 7:11, with its depiction of a spiritual contest between divine power and occult imitation, powerfully foreshadows the ultimate triumph of Jesus Christ over all the forces of darkness. Just as Aaron's rod swallowed the magicians' rods, symbolizing God's absolute supremacy, so too did Christ, through His death and resurrection, utterly disarm and triumph over "the rulers and authorities" (Colossians 2:15). He is the true and ultimate manifestation of God's power, whose miracles were never mere enchantments or illusions but undeniable displays of divine authority over sickness, nature, and even death itself (Matthew 8:26-27 and John 11:43-44). Christ's victory over sin, death, and all spiritual opposition offers a true and lasting liberation that no earthly or demonic power can replicate or resist (Hebrews 2:14-15). He is the Lamb of God who takes away the sin of the world, and His authority is supreme, having been given "all authority in heaven and on earth" (Matthew 28:18).

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Commentary on Exodus 7 verses 8–13

The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly. 1. It is taken for granted that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, Show a miracle; not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity. 2. Orders are therefore given to turn the rod into a serpent, according to the instructions, Exo 4:3. The same rod that was to give the signal of the other miracles is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, Exo 7:10. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him. Serpents are hurtful dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners - he comes upon them gradually. 3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, Exo 7:11, Exo 7:12. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put on their predecessors these magicians withstood Moses, as it is explained, Ti2 3:8. Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart; others think, by the power of evil angels, artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends, that those might believe a lie who received not the truth: and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested (Deu 13:3; Co1 11:19), that the infidelity of others may be confirmed, and that he who is filthy may be filthy still, Co2 4:4. 4. Yet, in this contest, Moses plainly gains the victory. The serpent which Aaron's rod was turned into swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, Dan 2:44. But Pharaoh was not wrought upon by this. The magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity who are prejudiced against the light and love of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Augustine of HippoAD 430
ON EIGHTY-THREE VARIED QUESTIONS 79.1, 3-4
Consequently it happens that the holy servants of God, when it is useful for them to have this gift, in accord, the power of the most high God, have command over the lowest powers in order to perform certain visible miracles. This power thus becomes publicly known, as if it were imperial law. For it is God himself who rules in them, whose temple they are, and whom they, having despised their own private power, love most fervently. However, in magical imprecation, in order to make the deception attractive so as to subjugate to themselves those [magicians] to whom they grant such things, [the lowest powers] give effect to their prayers and rituals, and they dispense through that private law what they are allowed to dispense to those who honor them and serve them and keep certain covenants with them in their mystery rites. And when the magicians appear to have command, they frighten their inferiors with the names of more elevated [powers] and exhibit to those looking on with wonder some visible effects. Due to the weakness of the flesh, these seem momentous to those unable to behold eternal things, which the true God offers through himself to those who love him. However, God permits these things through his righteous government of all things, in order that he may distribute to them the kinds of bondage or the kinds of freedom that are proportioned to their own desires and choices. And if they gain something for their own evil desires when they call upon the most high God, that is a punishment and not a kindness. Indeed not without reason does the apostle say, “God has given them over to the desires of their hearts.” For the opportunity to commit certain sins is a punishment for other preceding sins.…But as for the Lord’s claim that false prophets will perform many signs and wonders so as to deceive, if possible, even the elect, clearly he is urging us to understand that even wicked men do certain miracles of a kind which the saints cannot do. Still, they must not be thought to be in a better position with God on that account, for the magicians of the Egyptians were not more acceptable to God than were the Israelite people because the latter could not do what the magicians were doing, although Moses had been able to do greater things by the power of God. However, the reason for not granting these miracles to all the saints is this: to prevent the weak from being deceived by a most pernicious error of supposing that there are greater gifts in such feats than in the works of righteousness whereby one obtains eternal life. Accordingly the Lord prohibits his disciples from rejoicing on this account when he says, “Do not rejoice in this, that the spirits are subject to you; rather, rejoice in this, that your names are written in heaven.”15
When therefore magicians do things of a kind which the saints sometimes do, remember that their deeds appear to the eye to be alike, but they are done both for a different purpose and under a different law. For the former act seeking their own glory; the latter, the glory of God. Again, the former act through certain things granted to the powers in their own sphere, as if through business arrangements and magic arts of a private nature; but the latter, by a public administration at the command of him to whom the entire creation is subject. For it is one thing for an owner to be compelled to give his horse to a soldier; it is another thing for him to hand it over to a buyer or to give or lend it to someone. And just as a great many evil soldiers, whom imperial discipline condemns, terrify some owners with the ensigns of their commander and extort from them something which is not in accord with public law, so evil Christians or schismatics or heretics sometimes exact through the name of Christ or Christian words or sacraments something from the powers who have been enjoined to defer to the honor of Christ. However, when the powers submit to the bidding of evil men, they do so willingly in order to seduce others, in whose error they rejoice. Consequently it is one thing for magicians to perform miracles, another for good Christians, and another for evil Christians. Magicians do so through private contracts, good Christians through a public righteousness, and evil Christians through the “ensigns” or symbols of this public righteousness.
Augustine of HippoAD 430
City of God 10.8
The magicians of Pharaoh, the king of Egypt who was tyrannizing over this people, were permitted to accomplish certain wonders merely that they might be outdone by more genuine miracles. These magicians worked by the kind of sorceries and incantations to which evil spirits or demons are addicted, while Moses was powerful by his holiness and helped by the angels, and so, in the name of God, creator of heaven and earth, he easily triumphed over them.
Augustine of HippoAD 430
LETTER 137
We read that the magicians of the Egyptians were very skilled in those arts, but they were outdone by Moses, the servant of God. Yet when they performed certain wonders by their forbidden arts, he overturned all their trickery by simply calling on God.
Richard ChallonerAD 1781
Magicians: Jannes, and Mambres, or Jambres, 2 Tim. 3. 8.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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