Exodus Chapter 7

What is the meaning of Exodus 7?

Introduction to Exodus 7

Exodus 7 marks a pivotal moment in the epic confrontation between Yahweh and Pharaoh, inaugurating the famous plagues of Egypt. This chapter serves as the opening salvo in God’s demonstration of His supreme power over the Egyptian pantheon and their supposed mastery over nature. The narrative dramatically shifts from preparation to action as Moses and Aaron, now fully equipped by God, begin their supernatural showdown with Pharaoh’s magicians.

The significance of this chapter cannot be overstated – it sets the stage for one of the most memorable displays of divine power in Scripture, establishing a pattern that would echo throughout Israel’s history and into the New Testament era. Here, we witness God’s strategic dismantling of Egypt’s religious and political authority through signs and wonders, while simultaneously building the faith of His people Israel.

Context of Exodus 7

Within the immediate context of Exodus, chapter 7 follows Moses’ final objections and God’s patient equipping of His servant in chapters 5-6. The previous chapters showed Israel’s initial hopes dashed as Pharaoh increased their oppression, leading to a crisis of faith among the people. This chapter transitions from preparation to confrontation, establishing the pattern for the plagues that will follow in chapters 8-12.

In the broader biblical narrative, Exodus 7 represents a crucial escalation in the cosmic battle between Yahweh and the forces that oppose His purposes. This confrontation serves as a prototype for future divine interventions throughout Scripture. The imagery and themes established here – God’s power over nature, the hardening of hearts, the futility of human pride against divine authority – resonate throughout the Bible, from Joshua’s conquest to Elijah’s contest on Mount Carmel (1 Kings 18:20-40), and ultimately to Yeshua’s ministry and the book of Revelation.

The chapter also establishes important theological principles about divine sovereignty, human responsibility, and the relationship between supernatural power and faith. These themes would be revisited repeatedly in Scripture, particularly in the prophetic literature and the New Testament’s treatment of signs and wonders.

Ancient Key Word Study

• Staff (מַטֶּה matteh): More than just a walking stick, this word carries connotations of authority and tribal leadership. Used 43 times in Exodus, it symbolizes delegated divine authority. When transformed into a serpent, it demonstrates God’s power over Egyptian symbols of authority, as the serpent was associated with Pharaoh’s crown and divine power.
• Serpent (תַּנִּין tannin): Notably different from the word used in Exodus 4:3 (נָחָשׁ nachash), tannin typically refers to a large reptilian creature or sea monster. Its use here specifically challenges Egyptian mythology where the serpent deity Wadjet protected Pharaoh and Egypt.
• Hard/Hardened (חָזַק chazaq): This term, used repeatedly for Pharaoh’s heart, means “to strengthen” or “to make firm.” Unlike other Hebrew words for hardening, chazaq suggests an strengthening of Pharaoh’s natural inclinations rather than an external forcing of his will.
• Signs (אֹתוֹת otot): More than mere miracles, this word denotes authenticating marks of divine commission. These signs were meant to serve as clear communication of God’s power and purposes, both to Egypt and Israel.
• Listen/Hear (שָׁמַע shama): This verb, appearing throughout the chapter, carries the deeper meaning of both hearing and responding appropriately. Pharaoh’s refusal to “listen” is not merely about auditory reception but about willful rejection of divine authority.
• Know (יָדַע yada): This word implies experiential, relational knowledge rather than mere intellectual awareness. When God says “The Egyptians shall know that I am Yahweh,” He’s describing a forced recognition of His supreme authority through experience.
• Heart (לֵב lev): In Hebrew thought, the heart was the center of will and intellect, not just emotions. References to Pharaoh’s heart being hardened speak to his entire disposition and decision-making capacity.
• Prophet (נָבִיא navi): When God designates Aaron as Moses’ prophet, the term indicates one who speaks on behalf of another with delegated authority. This establishes a pattern of prophetic ministry that would continue throughout Israel’s history.

Compare & Contrast

• Verse 1: “See, I have made you like God to Pharaoh” – The Hebrew phrase אֱלֹהִים (elohim) is used here rather than the more specific יהוה (Yahweh). This choice emphasizes Moses’ role as one wielding divine authority rather than being divine himself, maintaining the crucial distinction between creature and Creator while establishing Moses’ authoritative position.
• Verse 3: The phrase “I will multiply My signs” uses אַרְבֶּה (arbeh), which can also mean “to make great.” This specific word choice suggests not just numerical multiplication but increasing intensity and significance of the signs, foreshadowing the escalating nature of the plagues.
• Verse 9: The command to “take your staff” employs קַח (qach) rather than the more formal לָקַח (laqach), suggesting urgency and immediate action rather than ceremonial procedure. This linguistic choice emphasizes the dynamic, confrontational nature of the encounter.
• Verse 13: The hardening of Pharaoh’s heart uses חָזַק (chazaq) rather than כָּבֵד (kaved) or קָשָׁה (qashah), other Hebrew terms for hardening. This specific choice emphasizes the strengthening of Pharaoh’s existing disposition rather than an external imposition of stubbornness.
• Verse 15: The instruction to “stand by the river” uses נִצַּב (nitsav), indicating a formal, authoritative positioning rather than just casual waiting, emphasizing the confrontational nature of the encounter.
• Verse 17: The phrase “By this you shall know” employs תֵדַע (teda) in the imperfect tense, suggesting an ongoing process of recognition rather than a single moment of awareness, highlighting the progressive nature of God’s revelation through the plagues.
• Verse 20: The description of the water turning to blood uses לְדָם (ledam) without any qualifying terms, emphasizing the complete transformation rather than mere appearance, contrasting with how some scholars suggest it was merely red sediment.

Exodus 7 Unique Insights

The chapter presents a fascinating interplay between divine power and Egyptian magic that goes deeper than many realize. The Egyptian magicians’ ability to replicate some of Moses’ signs has puzzled readers for centuries. Rabbinic tradition, particularly in the Midrash Tanchuma, suggests these magicians, identified as Jannes and Jambres in later Jewish tradition and in 2 Timothy 3:8, actually converted their staffs into serpents through demonic power rather than mere sleight of hand. This understanding adds depth to the supernatural conflict being waged.

The early church father Origen noted in his “Homilies on Exodus” that the progressive nature of the plagues served a pedagogical purpose. Each plague targeted specific Egyptian deities, but more importantly, they revealed different aspects of God’s character and sovereignty. The transformation of water to blood, for instance, wasn’t just an attack on the Nile deity Hapi, but a demonstration that the very source of Egypt’s life was under Yahweh’s authority.

The Jewish sage Rashi points out an interesting detail about Moses’ age (80) and Aaron’s age (83) being mentioned in this chapter. He suggests this detail emphasizes that wisdom and divine calling aren’t limited by age, and that God’s timing often differs from human expectations. This insight carries particular weight given that Moses had felt unqualified forty years earlier when he first fled Egypt.

The concept of Pharaoh’s hardened heart presents a complex theological interplay between divine sovereignty and human responsibility. The Talmud (Sanhedrin 67b) suggests that the hardening was actually a strengthening of Pharaoh’s ability to withstand the plagues, allowing him to exercise his true choice rather than simply capitulating under pressure. This offers a nuanced understanding of how God’s sovereignty operates without negating human free will.

Exodus 7 Connections to Yeshua

The signs and wonders performed by Moses and Aaron foreshadow the miraculous ministry of Yeshua, but with a crucial difference. While Moses performed signs to demonstrate God’s power over nature and the Egyptian deities, Yeshua’s miracles demonstrated His own divine authority. The transformation of water in this chapter finds a remarkable parallel in Yeshua’s first miracle of turning water into wine (John 2:1-11), but while Moses’ miracle brought judgment, Yeshua’s brought blessing.

The hardening of Pharaoh’s heart provides a sobering parallel to those who witnessed Yeshua’s miracles yet refused to believe. Just as Pharaoh’s heart grew harder with each sign, many religious leaders of Yeshua’s day responded to His miracles with increasing opposition. This pattern reveals a profound truth about divine revelation – it either softens or hardens hearts, but never leaves them unchanged. As John 12:37-40 notes, even seeing miracles doesn’t guarantee faith if the heart is predisposed to unbelief.

Exodus 7 Scriptural Echoes

The staff-turned-serpent miracle resonates with several biblical narratives. It prefigures the bronze serpent Moses would later lift up for healing (Numbers 21:4-9), which Yeshua explicitly connected to His own crucifixion (John 3:14-15). The contest with Pharaoh’s magicians anticipates similar confrontations between God’s prophets and pagan practitioners, most notably Elijah’s contest with Baal’s prophets.

The blood plague finds echoes in Revelation’s judgments, particularly Revelation 16:3-6, where waters again turn to blood. This connection suggests that Egypt’s judgment served as a prototype for God’s final judgment on systems that oppose His kingdom. The prophet Joel also draws on this imagery in describing the coming Day of the Lord (Joel 2:30-31).

The theme of hardened hearts appears throughout Scripture, notably in Romans 9:17-18, where Paul uses Pharaoh as an example of God’s sovereignty in salvation and judgment. The warning against hardening one’s heart becomes a recurring theme in Scripture, reaching its climax in Hebrews 3:7-19.

Exodus 7 Devotional

This chapter challenges us to examine our own hearts’ response to God’s revelation. Like Pharaoh, we too can become hardened to God’s voice, especially when His commands conflict with our desires or established patterns of life. The progressive nature of Pharaoh’s hardening reminds us that resistance to God’s will typically develops gradually, one small decision at a time.

Consider the courage required of Moses and Aaron to confront Pharaoh. Despite previous failures and the overwhelming odds against them, they chose to trust God’s promises and act in obedience. Their example encourages us to step out in faith even when facing seemingly impossible situations, knowing that our adequacy comes from God, not our own abilities.

The clear demonstration of God’s power over Egypt’s gods reminds us to examine our own lives for areas where we might be placing trust in modern “gods” – whether career, relationships, financial security, or human wisdom. Just as God proved His supremacy over Egypt’s deities, He calls us to recognize and submit to His authority in every area of life.

Did You Know

• The Egyptian magicians Jannes and Jambres, though not named in Exodus, are identified in various Jewish traditional sources and mentioned by name in 2 Timothy 3:8.
• The staff-to-serpent miracle specifically challenged the authority of Wadjet, the cobra goddess who appeared on Pharaoh’s crown as a symbol of his divine authority and protection.
• Moses’ age of 80 at this confrontation means he had spent exactly twice as long in Midian (40 years) as he had in Pharaoh’s court (40 years), suggesting divine preparation was more important than human education.
• The Nile turning to blood attacked the very heart of Egyptian religion, as the Nile was worshipped as the god Hapi and considered the source of all life in Egypt.
• Ancient Egyptian texts actually reference “red Niles” caused by algal blooms, showing God may have used natural phenomena in supernatural ways to challenge Egypt’s gods.
• The Hebrew word for “signs” (otot) is the same word used for “letters” of the alphabet, suggesting these plagues were like God’s alphabet – divine communication intended to be “read” and understood.
• Traditional Jewish interpretation notes that Pharaoh’s magicians could only replicate destructive miracles (blood, frogs) but never reverse them or create constructive ones, highlighting the limited nature of their power.
• The statement that Pharaoh “did not listen” uses a Hebrew idiom that literally means “did not give his heart,” suggesting active resistance rather than passive ignorance.
• Archaeological evidence from ancient Egypt shows that serpent charming was a real profession, adding historical context to the magicians’ ability to manipulate snakes.
• The plague of blood lasted seven days, the same length of time as the Feast of Unleavened Bread, suggesting a divine pattern that would later be incorporated into Israel’s worship.