TRV
Translation
King James Version
And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
Complete Jewish Bible
Pharaoh summoned Moshe and Aharon and said to them, "This time I have sinned: ADONAI is in the right; I and my people are in the wrong.
Berean Standard Bible
Then Pharaoh summoned Moses and Aaron. “This time I have sinned,” he said. “The LORD is righteous, and I and my people are wicked.
American Standard Version
And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: Jehovah is righteous, and I and my people are wicked.
World English Bible Messianic
Pharaoh sent, and called for Moses and Aaron, and said to them, “I have sinned this time. The LORD is righteous, and I and my people are wicked.
Geneva Bible (1599)
Then Pharaoh sent and called for Moses and Aaron, and said vnto them, I haue now sinned: the Lord is righteous, but I and my people are wicked.
Young's Literal Translation
And Pharaoh sendeth, and calleth for Moses and for Aaron, and saith unto them, `I have sinned this time, Jehovah is the Righteous, and I and my people are the Wicked,
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In the KJVVerse 1,770 of 31,102
Study This Verse
Commentary on Exodus 9 verses 22–35
22 ¶ And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
23 And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
25 And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
26 Only in the land of Goshen, where the children of Israel were, was there no hail.
27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
28 Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
29 And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S.
30 But as for thee and thy servants, I know that ye will not yet fear the LORD God.
31 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
32 But the wheat and the rie were not smitten: for they were not grown up.
33 And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.
34 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
35 And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
The threatened plague of hail is here summoned by the powerful hand and rod of Moses (Exo 9:22, Exo 9:23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Psa 148:8. And here we are told,
I. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, Exo 9:23, Exo 9:24. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job 38:22, Job 38:23. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, Exo 9:25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, Exo 9:31, Exo 9:32. Note, God has many ways of taking away the corn in the season thereof (Hos 2:9), either by a secret blasting, or a noisy hail. In this plague the hot thunderbolts, as well as the hail, are said to destroy their flocks, Psa 78:47, Psa 78:48; and see Psa 105:32, Psa 105:33. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Psa 18:12, Psa 18:13. And there is a plan reference to it on the pouring out of the seventh vial, Rev 16:21. Notice is here taken (Exo 9:26) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.
II. What a consternation it put Pharaoh in. See what effect it had upon him, 1. He humbled himself to Moses in the language of a penitent, Exo 9:27, Exo 9:28. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "I have sinned in standing it out so long." He owns the equity of God's proceedings against him: The Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "I and my people are wicked, and deserve what is brought upon us." He begs the prayers of Moses: "Entreat the Lord for me, that this direful plague may be removed." And, lastly, he promises to yield up his prisoners: I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that it is meet to be said. 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so (Exo 9:30), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, Sa1 12:23. Observe, (1.) The place Moses chose for his intercession. He went out of the city (Exo 9:33), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants within doors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father. (2.) The gesture: He spread abroad his hands unto the Lord - an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it. (3.) The end Moses aimed at in interceding for him: That thou mayest know, and be convinced, that the earth is the Lord's (Exo 9:29), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns. (4.) The success of it. [1.] He prevailed with God, Exo 9:33. But, [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, Exo 9:34, Exo 9:35. The prayer of Moses opened and shut heaven, like Elias's (Jam 5:17, Jam 5:18), and such is the power of God's two witnesses (Rev 11:6); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–35. Public domain.
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Origen of AlexandriaAD 253
ON PRAYER 29.16
See whether it is for this reason that God hardens the heart of Pharaoh, so that at a moment when he was not hardened he could say, “The Lord is just: I and my people are wicked.” His heart has to be hardened further, and he has to suffer more, that he may not, because he has been freed of his hardheartedness too quickly, think too lightly of that hardheartedness and so may have to have his heart hardened over and over again.
Ephrem the SyrianAD 373
COMMENTARY ON EXODUS 9:4
Pharaoh said to Moses, “This time I have sinned.” And the previous times he hardened his heart, did he not sin? And even if he sinned the previous times, he did not sin the way he did this time. [The Lord] warned him to bring in the cattle, but he was not persuaded. This is why his offense was more serious in this plague than in all the [other] plagues.
Caesarius of ArlesAD 542
SERMON 101.5
Moreover, as we are wont to sing in the hymn, “God is faithful, without deceit.” For this reason, as I mentioned above, we should believe without any doubt concerning Pharaoh that he became hardened because of God’s patience rather than his power. This fact we know clearly from his own admission, for when he was being punished he confessed in this way as justice compelled him: “The Lord is just; it is I and my subjects who are at fault.” With what feelings then does a Christian complain that God is unjust, when even a wicked king admits that he is just?”
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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SUMMARY
Humbled by the devastating plague of hail, Pharaoh makes a rare and explicit confession of sin, acknowledging Yahweh's righteousness and his own and his people's wickedness; however, this admission, born of duress rather than true repentance, proves to be a fleeting moment in his ongoing rebellion against God, setting the stage for further divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs dramatic irony, as the reader, having witnessed Pharaoh's previous hardening of heart and knowing God's declared intention to harden it further, understands that Pharaoh's confession is temporary and his heart will harden again. This makes his seemingly profound theological statement ultimately hollow and tragic. There is also a clear contrast established between God's perfect righteousness (tsaddîyq) and Pharaoh's and his people's wickedness (râshâʻ), highlighting the moral chasm between the divine and the human rebellion. This stark juxtaposition emphasizes God's just character and the inexcusable nature of Pharaoh's defiance.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates several core theological truths. First, it underscores God's absolute righteousness and justice. Even Pharaoh, God's chief antagonist, is compelled to confess that Yahweh's actions are just and His judgments are deserved. This affirms God's character as one who always acts in accordance with His holy nature, even when bringing severe judgment. Second, it reveals the depth of human sin and rebellion. Pharaoh's "wickedness" is not merely a mistake but a deliberate, persistent defiance of divine authority, demonstrating the human capacity for stubborn resistance even in the face of overwhelming evidence. Third, the verse highlights the nature of false repentance. Pharaoh's confession, born of duress, lacks the transformative power of true repentance, which involves a genuine turning from sin and a commitment to obey God. This foreshadows the ongoing struggle and the ultimate hardening of Pharaoh's heart, a theme explicitly stated by God Himself. This dynamic illustrates that outward confession without inward change is insufficient for reconciliation with God.
REFLECTION AND APPLICATION
Exodus 9:27 offers profound lessons for contemporary believers. Pharaoh's fleeting confession serves as a stark warning about the nature of true repentance. It reminds us that acknowledging our sin under pressure or for self-preservation is not the same as genuine repentance, which involves a deep change of heart, a turning away from sin, and a commitment to follow God's will. We must examine our own confessions: are they born of convenience or conviction? Are they merely intellectual acknowledgments, or do they lead to genuine transformation? Furthermore, this passage reinforces God's unwavering sovereignty and justice. Even when we resist or rebel, God remains righteous, and His purposes will prevail. Our ultimate well-being and peace lie in aligning ourselves with His righteous will, not in resisting it. Finally, Pharaoh's experience illustrates the futility and danger of prolonged resistance to God. The longer we harden our hearts against His truth and His call, the more severe the consequences become, and the more difficult it is to genuinely respond to God's gracious invitation. Let us be quick to humble ourselves and truly turn to the Lord.
Questions for Reflection
FAQ
Does Pharaoh's confession mean he was truly repentant?
Answer: No, the narrative strongly suggests his confession was temporary and born of duress rather than genuine repentance. While he explicitly admits sin and God's righteousness, his subsequent actions (re-hardening his heart once the plague ceased, as seen in Exodus 9:34-35) demonstrate that this was not a transformative change of heart but a strategic admission to alleviate immediate suffering. True repentance involves a turning away from sin and a commitment to obey God, which Pharaoh consistently failed to do throughout the Exodus narrative.
If God hardened Pharaoh's heart, was Pharaoh still responsible for his sin?
Answer: This is a complex theological question that highlights the interplay of divine sovereignty and human responsibility. The biblical text indicates both that Pharaoh hardened his own heart (e.g., Exodus 8:15) and that God hardened Pharaoh's heart (e.g., Exodus 9:12). God's hardening of Pharaoh's heart was not an imposition of evil on an unwilling participant, but rather a divine confirmation and intensification of Pharaoh's pre-existing rebellious will. God allowed Pharaoh to fully express his own wickedness and defiance, demonstrating His sovereignty over human defiance and using it to display His power and glory (Romans 9:17-18). Pharaoh remained fully responsible for his choices because his resistance originated from his own stubborn will.
Why is it important that Pharaoh, a "god-king," confessed Yahweh's righteousness?
Answer: This confession is profoundly significant because it represents a forced theological surrender from the highest human authority in Egypt. Pharaoh, who was considered a living god and the embodiment of cosmic order, is compelled to acknowledge the supremacy and justice of Yahweh, the God of a subjugated people. This public admission undermines the entire religious and political ideology of Egypt, demonstrating Yahweh's absolute sovereignty over all false gods and human rulers. It serves as a powerful vindication of God's character and His mission to liberate Israel, proving that no earthly power can ultimately stand against the will of the Almighty LORD.
CHRIST-CENTERED FULFILLMENT
Exodus 9:27, though an Old Testament verse, powerfully anticipates key aspects of Christ's work and the gospel message. Pharaoh's forced confession of sin and God's righteousness points to the universal reality that all humanity stands guilty before a righteous God. Just as Pharaoh's persistent resistance brought escalating judgment, so too does humanity's rebellion against God's holy will necessitate a divine response. However, unlike Pharaoh's temporary and self-serving confession, Jesus Christ offers a path to true and lasting repentance and reconciliation. His substitutionary death on the cross addresses the "wickedness" that Pharaoh confessed, providing the means for humanity's sin to be forgiven and for believers to be declared righteous before God (2 Corinthians 5:21).
Furthermore, the theme of God's sovereignty over hardened hearts finds its ultimate expression in the gospel. While Pharaoh's heart was hardened unto destruction, Christ's redemptive work offers a new heart of flesh in place of a heart of stone, transforming the rebellious spirit into one that desires to obey God (Ezekiel 36:26). The judgment experienced by Pharaoh, though severe, foreshadows the ultimate judgment against sin that Jesus bore on the cross, allowing those who believe to escape eternal condemnation and receive eternal life (John 3:16). Thus, Pharaoh's forced acknowledgment of God's righteousness serves as a backdrop to the even greater display of God's righteousness and boundless love in providing salvation through Christ for all who genuinely repent and believe in Him.