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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 8:1–15. His two-level outline is real structure in the source text, so it is rendered as structure.
Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments. 1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe,
I.How it was threatened.
Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, Exo 8:1, Exo 8:2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Psa 7:12), which implies favour if he turn. So here, If thou refuse, I will smite thy borders, intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, Exo 8:3, Exo 8:4. Note,
1.God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See Deu 28:16, etc.
2.There is no avoiding divine judgments when they invade with commission.
II.How it was inflicted.
Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum - No sooner said then done; the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joe 2:2, etc.; and see Isa 34:16, Isa 34:17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease.
III.How the magicians were permitted to imitate it, Exo 8:7.
They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon are said to be like frogs, which go forth to the kings of the earth, to deceive them (Rev 16:13), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived.
IV.How Pharaoh relented under this plague:
it was the first time he did so, Exo 8:8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, Lord, Lord, Mat 7:22. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water.
V.How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs.
Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nellum occurrit tempus regi - No time fixed on by the king shall be objected to, Exo 8:9. Have thou this honour over me, tell me against when I shall entreat for thee. This was designed for Pharaoh's conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for tomorrow, Exo 8:10. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: "Be it according to thy word, it shall be done just when thou wouldst have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God. None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him." Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, Exo 8:12. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died (Exo 8:13), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, Exo 8:14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose.
VI.What was the issue of this plague (Exo 8:15):
When Pharaoh saw there was a respite, without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note,
1.Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade.
2.God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Ecc 8:11; Psa 78:34, etc.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Hardened his own heart: By this we see that Pharao was himself the efficient cause of his heart being hardened, and not God.-- See the same repeated in ver. 32. Pharao hardened his heart at this time also: likewise chap. 9. 7, 35, and chap. 13. 15.
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Summary
Exodus 8:15 marks a critical turning point in the plague narrative, revealing Pharaoh's defiant response to God's mercy. After the miraculous cessation of the plague of frogs, granting a period of "respite," Pharaoh actively chose to harden his own heart, refusing to heed the divine command delivered by Moses and Aaron. This act of self-willed rebellion precisely fulfills the LORD's earlier prophetic declaration, setting the stage for further divine judgment and demonstrating the profound interplay between human obstinacy and God's sovereign plan.
Context
Literary Context
This verse immediately follows the dramatic removal of the plague of frogs. Pharaoh, overwhelmed by the pervasive infestation, had pleaded with Moses and Aaron to intercede with the LORD for relief, even promising to let Israel go. God, in His mercy, swiftly removed the frogs at Moses' prayer, demonstrating His absolute control over creation. The "respite" mentioned in Exodus 8:15 is this period of relief, a direct consequence of God's gracious intervention. Pharaoh's subsequent hardening of his heart, therefore, is a direct rejection of divine grace and a betrayal of his earlier promise, setting a pattern of escalating defiance and judgment that will characterize the remainder of the plague narrative in Exodus 8 through Exodus 11.
Historical & Cultural Context
Ancient Egypt was a polytheistic society, with Pharaoh considered a divine king, a living god or the son of a god, and the supreme mediator between the gods and the people. This belief system fostered an immense sense of pride and self-sufficiency in Pharaoh, making it culturally unthinkable for him to submit to a foreign deity, especially one represented by a former slave and his brother. His refusal to "hearken" to Moses and Aaron was not merely political stubbornness but a profound theological challenge to the LORD's supremacy. The plagues themselves were direct assaults on the Egyptian pantheon, designed to demonstrate the LORD's singular power over all creation and all deities, a concept utterly alien and offensive to Egyptian religious sensibilities. Pharaoh's hardened heart is thus a reflection of his ingrained worldview and his desperate attempt to maintain his perceived divine authority.
Key Themes
Exodus 8:15 contributes significantly to several overarching themes in the book of Exodus. Firstly, it highlights the sovereignty of God over all creation and human will. Even Pharaoh's defiance, though self-initiated, ultimately serves God's predetermined purpose to display His power and redeem His people, as foretold in Exodus 4:21. Secondly, it underscores the theme of human responsibility and free will. Pharaoh actively chooses to harden his heart, demonstrating the human capacity for obstinate rebellion even in the face of undeniable divine revelation and mercy. Thirdly, it introduces the progressive hardening of Pharaoh's heart, a pattern that escalates throughout the plagues, illustrating how persistent rejection of God's grace can lead to a judicial hardening by God Himself, as seen in Exodus 9:12. Finally, it reinforces the theme of God's faithfulness to His covenant promises, as Pharaoh's resistance ultimately provides the context for God to deliver Israel with a mighty hand and outstretched arm, fulfilling His word to Abraham, Isaac, and Jacob.
Exposition and Analysis
Key Word Analysis
This primitive root (H7200) signifies not merely physical sight but also perception, discernment, and understanding. When Pharaoh "saw" the respite, it implies he perceived the cessation of the plague and understood it as a relief from divine pressure. This perception, however, did not lead to repentance but to a reassertion of his will. His seeing was intellectual, not spiritual, failing to grasp the deeper theological implications of God's power and mercy.
Derived from H3513, this root primarily means "to be heavy" or "to be weighty." When applied to the heart, it denotes a state of dullness, insensitivity, and unresponsiveness. In this context, the Hiphil stem (causative) of the verb, though not explicitly noted in the Strong's, is implied by the KJV "he hardened," indicating Pharaoh made his heart heavy or dull. This is crucial as it emphasizes Pharaoh's active agency in rendering his own heart impervious to God's command and the evidence of His power. It is a self-inflicted spiritual insensitivity.
This noun (H3820) is far more comprehensive than the English "heart." In Hebrew thought, the "lêb" is the seat of intellect, will, emotions, and moral character. When Pharaoh hardened his "lêb," it means he made his entire inner being—his thoughts, intentions, desires, and moral compass—unresponsive and resistant to the divine word. It was a hardening of his core identity and decision-making faculty, not just an emotional reaction.
Verse Breakdown
"But when Pharaoh saw that there was respite"
This clause highlights Pharaoh's perception and the immediate context. The "respite" (Hebrew, rᵉvâchâh, H7309, meaning "relief" or "breathing room") was a direct act of divine mercy, an unmerited grace that offered Pharaoh a window of opportunity to humble himself and obey the LORD. He saw the physical relief, but failed to grasp its spiritual significance as an an invitation to repentance.
"he hardened his heart"
This is the pivotal action of the verse. The verb "hardened" (Hebrew, kâbad) indicates Pharaoh's active, deliberate choice to make his own heart heavy, dull, and unresponsive. This is a crucial instance of self-hardening, where Pharaoh himself is the agent of his defiance, demonstrating his free will and accountability. Despite witnessing God's power in the plague and His mercy in its removal, Pharaoh consciously chose to resist.
"and hearkened not unto them"
This phrase directly describes the consequence of Pharaoh's hardened heart. To "hearken" (Hebrew, shâmaʻ, H8085) means not just to hear, but to listen intelligently, attentively, and obediently. Pharaoh's refusal to "hearken" to Moses and Aaron was a direct rejection of the LORD's authority and His command to "Let my people go" (Exodus 8:1). His internal hardening manifested in external disobedience.
"as the LORD had said"
This concluding phrase is profoundly significant, underscoring God's perfect foreknowledge and sovereign control. The verb "said" (Hebrew, dâbar, H1696) refers to God's earlier declaration to Moses in Exodus 4:21. Pharaoh's self-inflicted hardening was not a surprise to God; rather, it was precisely what God had foretold, serving His larger, predetermined purpose to display His power and glory through the dramatic redemption of Israel.
Literary Devices
The verse employs several significant literary devices. Irony is prominent, as the "respite" intended as an act of mercy and an opportunity for repentance is instead exploited by Pharaoh as a chance to reassert his defiance. This subversion of grace highlights the depth of his rebellion. Foreshadowing is also evident, as this self-hardening sets a pattern for Pharaoh's subsequent responses to the plagues, leading to an escalating cycle of judgment. The phrase "as the LORD had said" functions as divine confirmation, emphasizing God's omniscient foreknowledge and sovereign control over human actions, even those of rebellion. This reinforces the theological theme that God's plan will ultimately prevail despite human opposition.
Theological and Thematic Connections
Exodus 8:15 is a foundational text for understanding the complex interplay between human responsibility and divine sovereignty. Pharaoh's active choice to harden his own heart, despite experiencing God's power and mercy, unequivocally places the burden of his defiance upon him. This highlights the human capacity for obstinate rebellion and the consequences of persistent disobedience. Yet, the concluding phrase, "as the LORD had said," simultaneously underscores God's perfect foreknowledge and His sovereign ability to incorporate even human sin into His overarching redemptive plan. Pharaoh's self-hardening, though an act of his own will, was foreseen and ultimately served God's purpose to display His glory and deliver His people. This verse therefore serves as a powerful reminder that while humanity is fully accountable for its choices, God's ultimate purposes will never be thwarted.
Reflection and Application
Exodus 8:15 offers profound lessons for contemporary believers, particularly regarding our response to God's grace and the perilous nature of a hardened heart. When God extends mercy, offers a period of relief from trials, or provides an opportunity for repentance, it is a divine invitation to draw closer to Him, not an occasion to revert to old patterns of sin or defiance. True repentance should be the natural outcome of divine intervention, leading to genuine obedience and a softened heart. This verse serves as a stark warning against persistent rebellion: continually ignoring God's voice, resisting His truth, or taking His grace for granted can lead to a spiritual dullness, making it increasingly difficult to hear and respond to His will. A heart accustomed to disobedience risks losing its capacity for sensitivity to the Holy Spirit, leading to a state where repentance becomes progressively harder. Ultimately, even when faced with human obstinacy, God's ultimate plans will be accomplished, reminding us that His purposes will prevail despite all opposition, and we are called to align our hearts with His.
Questions for Reflection
FAQ
What is the significance of Pharaoh hardening his own heart in this verse?
In Exodus 8:15, the text explicitly states that Pharaoh "hardened his heart," placing the responsibility for this act of defiance squarely on his own will. This is crucial because it demonstrates Pharaoh's active choice to resist God despite witnessing divine power and experiencing mercy. It highlights human accountability for sin and rebellion, even in the context of God's overarching plan. This self-hardening sets the stage for later instances where the Bible states that God judicially hardened Pharaoh's heart, illustrating a complex interplay between human will and divine sovereignty. It emphasizes that Pharaoh's initial stubbornness was self-initiated.
Why did God grant Pharaoh "respite" if He knew Pharaoh would harden his heart?
The "respite" granted to Pharaoh after the plague of frogs was an act of divine mercy and an opportunity for repentance. God's foreknowledge of Pharaoh's response does not negate Pharaoh's free will or God's gracious offer. This respite served multiple purposes: it demonstrated God's patience and long-suffering, it provided Pharaoh with a clear choice, and ultimately, Pharaoh's misuse of this grace further magnified God's glory when He finally delivered Israel. It showcases that God's mercy is extended even to those who will ultimately reject it, revealing His character and providing undeniable evidence of His power and goodness.
Does Pharaoh's self-hardening contradict later verses where God hardens Pharaoh's heart?
No, it does not contradict but rather presents a complex theological interplay. Exodus 8:15 and other early instances (e.g., Exodus 7:13) show Pharaoh hardening his own heart through his willful defiance. This self-hardening is a consequence of his persistent rebellion and refusal to acknowledge God's authority. Later, God's hardening of Pharaoh's heart (e.g., Exodus 9:12) can be understood as a judicial act, a divine confirmation of Pharaoh's already hardened state, or an intensification of his existing stubbornness to achieve God's sovereign purposes. It's a progression where human obstinacy leads to divine judgment, ultimately magnifying God's power and glory, as explained in Romans 9:17-18.
Christ-Centered Fulfillment
Exodus 8:15 profoundly foreshadows the ultimate confrontation between divine authority and human rebellion, a theme perfectly fulfilled in Jesus Christ. Just as Pharaoh hardened his heart against the LORD's command to release Israel from physical bondage, humanity, by nature, hardens its heart against the call of God for release from spiritual bondage to sin. Christ, the true and greater Moses, comes not merely to deliver a nation from a physical oppressor but to deliver all who believe from the oppressive power of sin and death (John 8:34-36). His life, sacrificial death, and glorious resurrection represent the ultimate "respite" and offer of grace, an unparalleled opportunity for humanity to turn from its hardened ways and embrace salvation (Romans 5:8). Those who, like Pharaoh, reject this divine mercy and harden their hearts against the Gospel will face ultimate judgment (John 3:18), while those who respond in faith find true freedom and enter into God's eternal kingdom, fulfilling God's sovereign plan of redemption through His Son, the Lamb of God who takes away the sin of the world (John 1:29).