Exodus 4:21

And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(21) All those wonders.—Not the “three signs” of Exodus 3:3-9, but the “portents” or “wonders “which were to be done before Pharaoh, and which had been alluded to in Exodus 3:20. These were, in the counsel of God, already “put into Moses’ hand,” though their exact nature was as yet unknown to Moses himself.

I will harden his heart.—The hardening of Pharaoh’s heart has been the subject of much controversy. It is ascribed to God in this place, and again in Exodus 7:3; Exodus 9:12; Exodus 10:1; Exodus 10:20; Exodus 10:27; Exodus 14:4; Exodus 14:8; to Pharaoh in Exodus 8:15; Exodus 8:32; and Exodus 9:34; to the action of the heart itself in Exodus 7:13; Exodus 7:22; Exodus 9:7; Exodus 9:35. It is conceivable that these may be simply three forms of speech, and that the actual operation was one and the same in every case. Or, three different modes of operation may be meant. It is in favour of the latter view, that each term has a period during which it is predominant. In the narrative of what happened, the action of the heart is itself predominant in the first period; that of Pharaoh on his heart in the second; that of God in the third. We may suppose that, at first, Pharaoh’s nature was simply not impressed, and that then his heart is said to have “hardened itself,” or “remained hard;” that after a while, he began to be impressed; but by an effort of his will controlled himself, and determined that he would not yield: thus “hardening his own heart;” finally, that after he had done this twice (Exodus 8:15; Exodus 8:32), God stepped in and “smote him with a spirit of blindness and infatuation,” as a judgment upon him (Exodus 9:12), thus, finally, “hardening” him (comp. Romans 9:18). This divine action was repeated, on three subsequent occasions (Exodus 10:20; Exodus 10:27; Exodus 14:8), Pharaoh’s time of probation being past, and God using him as a mere means of showing forth His glory. There is nothing in this contrary to the general teaching of the Scriptures, or to the Divine Perfection.

Benson Commentary

Exodus 4:21-23. Which I have put in thy hand — In thy power: I will harden his heart — After he has frequently hardened it himself, wilfully shutting his eyes against the light, I will at last permit Satan to harden it effectually.

Thus saith the Lord — This is the first time that preface is used by any man, which afterward is used so frequently by all the prophets: Israel is my son, my firstborn — Precious in my sight, honourable, and dear to me. Let my son go — Not only my servant, whom thou hast no right to detain, but my son, whose liberty and honour I am jealous for. If thou refuse, I will slay thy son, even thy firstborn — As men deal with God’s people, let them expect to be themselves dealt with.

Matthew Henry's Concise Commentary

4:18-23 After God had appeared in the bush, he often spake to Moses. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites; and now God, in the way of righteous judgment, hardens his heart against the teaching of the miracles, and the terror of the plagues. But whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. He must demand a discharge for Israel, Let my son go; not only my servant, whom thou hast no right to detain, but my son. It is my son that serves me, and therefore must be spared, must be pleaded for. In case of refusal I will slay thy son, even thy first-born. As men deal with God's people, let them expect so to be dealt with.

Barnes' Notes on the Bible

I will harden - Calamities which do not subdue the heart harden it. In the case of Pharaoh, the hardening was at once a righteous judgment, and a natural result of a long series of oppressions and cruelties.

Jamieson-Fausset-Brown Bible Commentary

20. Moses took his wife and his sons, and set them upon an ass—Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.

returned—entered on his journey towards Egypt.

he took the rod of God—so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Ac 3:12).

Matthew Poole's Commentary

In thine hand, i.e. in thy power or commission, to be clone by thy hand, and the rod in it.

I will harden his heart, that he shall he unmerciful to all the groans and pressures of the Israelites, inexorable to the requests of Moses, unmovable and incorrigible by all my words and works. But God doth not properly and positively make men’s hearts hard, but only privatively, either by denying to them, or withdrawing from them, that grace which alone can make men soft, and flexible, and pliable to the Divine will; as the sun hardens the clay by drawing out of it that moisture which made it soft; or by exposing them to those temptations of the world or the devil, which, meeting with a corrupt heart, are apt to harden it.

Gill's Exposition of the Entire Bible

And the Lord said unto Moses,.... At the same time he appeared to him in Midian, and ordered him to go into Egypt, even before his departure thither:

when thou goest to return into Egypt; and when got thither; for before the thing directed to in the next clause could not be done:

see that thou do all these wonders before Pharaoh which I have put in thine hand; not the three signs or wonders, related in the preceding part of the chapter, for they were to be done not before Pharaoh, but before the children of Israel; but these are the wonders he was to do in the sight of Pharaoh, by inflicting the various plagues on him and his people, for refusing to let Israel go, and which God had put in the power of Moses to perform, and that by means of the rod in his hand he ordered him to take with him, Exodus 4:17,

but I will harden his heart, that he shall not let the people go; that is, not directly, not for some time, not until all the wonders are wrought, and plagues inflicted to bring him to it: he first hardening his own heart against God, and all remonstrances made unto him, it was but a righteous thing in God to give him up to the hardness of his heart, to deny him his grace, which only could soften it, and to leave him to the corruptions of his nature, and the temptations of Satan; and by leaving him to strong delusions, to believe the lying miracles of his magicians: this the Lord thought fit to acquaint Moses with, lest he should be discouraged by his refusal to dismiss Israel.

Geneva Study Bible

And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will {i} harden his heart, that he shall not let the people go.

(i) By receiving my spirit and delivering him to Satan to increase his anger.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

21a. He is to do the portents which God has put in his hand, i.e. not the signs of vv. 2–9 (which were to be done before the people), but those enjoined in v. 17 (E), which (v. 21) were to be done by Moses before Pharaoh, by means of the ‘rod’: see p. 56.

wonders] portents. The Heb. môphçth is more than a ‘wonder’; it means an unusual phenomenon,—natural or supernatural, as the case might be,—arresting attention, and calling for explanation: see 1 Kings 13:3; 1 Kings 13:5 (EVV. sign); Deuteronomy 13:1-2; Deuteronomy 28:46, Isaiah 8:18; Isaiah 20:5 (EVV. wonder); Ezekiel 12:6; Ezekiel 12:11 (EVV. sign). Elsewhere in Ex. it occurs only in P (Exodus 7:3; Exodus 7:9, Exodus 11:9-10): in Dt., coupled with ‘signs,’ it is often used of the ‘portents’ wrought in Egypt (Deuteronomy 4:34, Deuteronomy 6:22, Deuteronomy 7:19 al.). It is quite different from the word rightly rendered wonders in Exodus 3:20, and elsewhere.

21b. but I] the pron. is emphatic. The effect of the portents would be only to ‘harden’ Pharaoh’s heart against letting the people go.

harden] Lit., as marg., make strong. See on Exodus 7:13.

21–23. A summary statement of what Moses is to do when he comes to negotiate with Pharaoh, of the failure of his first ‘portents’ to produce any effect upon him (v. 21), and of the threat which he is ultimately to hold out to him (v. 22 f.).

Pulpit Commentary

Verses 21-23. - And the Lord said, etc. Now that Moses had at last given up his own will and entered on the path of obedience, God comforted him with a fresh revelation,, and gave him fresh instructions as to what exactly he was to say to Pharaoh. The statements of ver. 21 are not new, being anticipated in Exodus 3:19-20; but the directions in vers. 22-23 are wholly new, and point to the greatest of all the miracles wrought in Egypt - the death of the firstborn. Verse 21. - All those wonders. The miracles wrought in Egypt are called nipheloth, "marvels," mophethim, "portents," and othoth, "signs." Mophethim, the word here used signifies something out of the ordinary course of nature, and corresponds to the Greek τέρατα and the Latin portenta. It is a different word from that used in Exodus 3:20. In "all these wonders" are included, not only the three signs of Exodus 4:3-9, but the whole series of miracles afterwards wrought in Egypt, and glanced at in Exodus 3:20. I will harden his heart. This expression, here used for the first time, and repeated so frequently in chs. 7-14, has given offence to many. Men, it is said, harden their own hearts against God; God does not actively interfere to harden the heart of anyone. And this is so far true, that a special interference of God on the occasion, involving a supernatural hardening of Pharaoh's heart, is not to be thought cf. But among the natural punishments which God has attached to sin, would seem to be the hardening of the entire nature of the man who sins. If men "do not like to retain God in their knowledge, God gives them up to a reprobate mind" (Romans 1:28); if they resist the Spirit, he "takes his holy Spirit from them" (Psalm 51:11); if they sin against light he withdraws the light; if they stifle their natural affections of kindness, compassion and the like, it is a law of his providence that those affections shall wither and decay. This seems to be the "hardening of the heart here intended - not an abnormal and miraculous interference with the soul of Pharaoh, but the natural effect upon his soul under God's moral government of those acts which he wilfully and wrongfully committed. Exodus 4:21

Keil and Delitzsch Biblical Commentary on the Old Testament

"In thy going (returning) to Egypt, behold, all the wonders which I have put into thy hand, thou doest them before Pharaoh." מופת, τὸ τέρας, portentum, is any object (natural event, thing, or person) of significance which surpasses expectation or the ordinary course of nature, and excites wonder in consequence. It is frequently connected with אות, σημεῖον, a sign (Deuteronomy 4:34; Deuteronomy 6:22; Deuteronomy 7:19, etc.), and embraces the idea of אות within itself, i.e., wonder-sign. The expression, "all those wonders," does not refer merely to the three signs mentioned in Exodus 4:2-9, but to all the miracles which were to be performed by Moses with the staff in the presence of Pharaoh, and which, though not named, were put into his hand potentially along with the staff. - But all the miracles would not induce Pharaoh to let Israel go, for Jehovah would harden his heart. את־לבּו אחזּק אני, lit., I will make his heart firm, so that it will not move, his feelings and attitude towards Israel will not change. For אחזּק אני or וחזּקתּי (Exodus 14:4) and מחזּק אני (Exodus 14:17), we find אקשׁה אני in Exodus 7:3, "I will make Pharaoh's heart hard, or unfeeling;" and in Exodus 10:1, הכבּדתּי אני "I have made his heart heavy," i.e., obtuse, or insensible to impressions or divine influences. These three words are expressive of the hardening of the heart.

The hardening of Pharaoh is ascribed to God, not only in the passages just quoted, but also in Exodus 9:12; Exodus 10:20, Exodus 10:27; Exodus 11:10; Exodus 14:8; that is to say, ten times in all; and that not merely as foreknown or foretold by Jehovah, but as caused and effected by Him. In the last five passages it is invariably stated that "Jehovah hardened (יהזּק) Pharaoh's heart." But it is also stated just as often, viz., ten times, that Pharaoh hardened his own heart, or made it heavy or firm; e.g., in Exodus 7:13, Exodus 7:22; Exodus 8:15; Exodus 9:35, לב ויּחזק "and Pharaoh's heart was (or became) hard;" Exodus 7:14, לב כּבד "Pharaoh's heart was heavy;" in Exodus 9:7, ל יכבּד; in Exodus 8:11, Exodus 8:28; Exodus 9:34, את־לבּו ויּכבּד or והכבּד; in Exodus 13:15, פ הקשׁה כּי "for Pharaoh made his heart hard." According to this, the hardening of Pharaoh was quite as much his own act as the decree of God. But if, in order to determine the precise relation of the divine to the human causality, we look more carefully at the two classes of expressions, we shall find that not only in connection with the first sign, by which Moses and Aaron were to show their credentials as the messengers of Jehovah, sent with the demand that he would let the people of Israel go (Exodus 7:13-14), but after the first five penal miracles, the hardening is invariably represented as his own. After every one of these miracles, it is stated that Pharaoh's heart was firm, or dull, i.e., insensible to the voice of God, and unaffected by the miracles performed before his eyes, and the judgments of God suspended over him and his kingdom, and he did not listen to them (to Moses and Aaron with their demand), or let the people go (Exodus 7:22; Exodus 8:8, Exodus 8:15, Exodus 8:28; Exodus 9:7). It is not till after the sixth plague that it is stated that Jehovah made the heart of Pharaoh firm (Exodus 9:12). At the seventh the statement is repeated, that "Pharaoh made his heart heavy" (Exodus 9:34-35); but the continued refusal on the part of Pharaoh after the eighth and ninth (Exodus 10:20, Exodus 10:27) and his resolution to follow the Israelites and bring them back again, are attributed to the hardening of his heart by Jehovah (Exodus 14:8, cf. Exodus 14:4 and Exodus 14:17). This hardening of his own heart was manifested first of all in the fact, that he paid not attention to the demand of Jehovah addressed to him through Moses, and would not let Israel go; and that not only at the commencement, so long as the Egyptian magicians imitated the signs performed by Moses and Aaron (though at the very first sign the rods of the magicians, when turned into serpents, were swallowed by Aaron's, Exodus 7:12-13), but even when the magicians themselves acknowledged, "This is the finger of God" (Exodus 8:19). It was also continued after the fourth and fifth plagues, when a distinction was made between the Egyptians and the Israelites, and the latter were exempted from the plagues, - a fact of which the king took care to convince himself (Exodus 9:7). And it was exhibited still further in his breaking his promise, that he would let Israel go if Moses and Aaron would obtain from Jehovah the removal of the plague, and in the fact, that even after he had been obliged to confess, "I have sinned, Jehovah is the righteous one, I and my people are unrighteous" (Exodus 9:27), he sinned again, as soon as breathing-time was given him, and would not let the people go (Exodus 9:34-35). Thus Pharaoh would not bend his self-will to the will of God, even after he had discerned the finger of God and the omnipotence of Jehovah in the plagues suspended over him and his nation; he would not withdraw his haughty refusal, notwithstanding the fact that he was obliged to acknowledge that it was sin against Jehovah. Looked at from this side, the hardening was a fruit of sin, a consequence of that self-will, high-mindedness, and pride which flow from sin, and a continuous and ever increasing abuse of that freedom of the will which is innate in man, and which involves the possibility of obstinate resistance to the word and chastisement of God even until death. As the freedom of the will has its fixed limits in the unconditional dependence of the creature upon the Creator, so the sinner may resist the will of God as long as he lives. But such resistance plunges him into destruction, and is followed inevitably by death and damnation. God never allows any man to scoff at Him. Whoever will not suffer himself to be led, by the kindness and earnestness of the divine admonitions, to repentance and humble submission to the will of God, must inevitably perish, and by his destruction subserve the glory of God, and the manifestation of the holiness, righteousness, and omnipotence of Jehovah.

But God not only permits a man to harden himself; He also produces obduracy, and suspends this sentence over the impenitent. Not as though God took pleasure in the death of the wicked! No; God desires that the wicked should repent of his evil way and live (Ezekiel 33:11); and He desires this most earnestly, for "He will have all men to be saved and to come unto the knowledge of the truth" (1 Timothy 2:4, cf. 2 Peter 3:9). As God causes His earthly sun to rise upon the evil and the good, and sendeth rain on the just and the unjust (Matthew 5:45), so He causes His sun of grace to shine upon all sinners, to lead them to life and salvation. But as the earthly sun produces different effects upon the earth, according to the nature of the soil upon which it shines, so the influence of the divine sun of grace manifests itself in different ways upon the human heart, according to its moral condition.

(Note: "The sun, by the force of its heat, moistens the wax and dries the clay, softening the one and hardening the other; and as this produces opposite effects by the same power, so, through the long-suffering of God, which reaches to all, some receive good and others evil, some are softened and others hardened." - (Theodoret, quaest. 12 in Ex.))

The penitent permit the proofs of divine goodness and grace to lead them to repentance and salvation; but the impenitent harden themselves more and more against the grace of God, and so become ripe for the judgment of damnation. The very same manifestation of the mercy of God leads in the case of the one to salvation and life, and in that of the other to judgment and death, because he hardens himself against that mercy. In this increasing hardness on the part of the impenitent sinner against the mercy that is manifested towards him, there is accomplished the judgment of reprobation, first in God's furnishing the wicked with an opportunity of bringing fully to light the evil inclinations, desires, and thoughts that are in their hearts; and then, according to an invariable law of the moral government of the world, in His rendering the return of the impenitent sinner more and more difficult on account of his continued resistance, and eventually rendering it altogether impossible. It is the curse of sin, that it renders the hard heart harder, and less susceptible to the gracious manifestations of divine love, long-suffering, and patience. In this twofold manner God produces hardness, not only permissive but effective; i.e., not only by giving time and space for the manifestation of human opposition, even to the utmost limits of creaturely freedom, but still more by those continued manifestations of His will which drive the hard heart to such utter obduracy that it is no longer capable of returning, and so giving over the hardened sinner to the judgment of damnation. This is what we find in the case of Pharaoh. After he had hardened his heart against the revealed will of God during the first five plagues, the hardening commenced on the part of Jehovah with the sixth miracle (Exodus 9:12), when the omnipotence of God was displayed with such energy that even the Egyptian magicians were covered with the boils, and could no longer stand before Moses (Exodus 9:11). And yet, even after this hardening on the part of God, another opportunity was given to the wicked king to repent and change his mind, so that on two other occasions he acknowledged that his resistance was sin, and promised to submit to the will of Jehovah (Exodus 9:27., Exodus 10:16.). But when at length, even after the seventh plague, he broke his promise to let Israel go, and hardened his heart again as soon as the plague was removed (Exodus 9:34-35), Jehovah so hardened Pharaoh's heart that he not only did not let Israel go, but threatened Moses with death if he ever came into his presence again (Exodus 10:20, Exodus 10:27-28). The hardening was now completed so that he necessarily fell a victim to judgment; though the very first stroke of judgment in the slaying of the first-born was an admonition to consider and return. And it was not till after he had rejected the mercy displayed in this judgment, and manifested a defiant spirit once more, in spite of the words with which he had given Moses and Aaron permission to depart, "Go, and bless me also" (Exodus 12:31-32), that God completely hardened his heart, so that he pursued the Israelites with an army, and was overtaken by the judgment of utter destruction.

Now, although the hardening of Pharaoh on the part of Jehovah was only the complement of Pharaoh's hardening of his own heart, in the verse before us the former aspect alone is presented, because the principal object was not only to prepare Moses for the opposition which he would meet with from Pharaoh, but also to strengthen his weak faith, and remove at the very outset every cause for questioning and omnipotence of Jehovah. If it was by Jehovah Himself that Pharaoh was hardened, this hardening, which He not only foresaw and predicted by virtue of His omniscience, but produced and inflicted through His omnipotence, could not possibly hinder the performance of His will concerning Israel, but must rather contribute to the realization of His purposes of salvation and the manifestation of His glory (cf. Exodus 9:16; Exodus 10:2; Exodus 14:4, Exodus 14:17-18).