a. Initial plagues (6:28-10:29)

The recalcitrance of Pharaoh is a given right from the start (7:4, 13). He does not wish to accept the evidence of the miracle and seeks satisfactory reasons to support his unfaith: sorcery and trickery. The Bible does not explain how the sorcerers were able to duplicate the miracle and the first two plagues (7:22; 8:7). They may have used sleight of hand or demonic power. In any case, their best efforts ultimately failed (see 8:18-19).

The first plague (7:14-22) struck at the Nile, upon whose life-giving waters Egypt was, and is, completely dependent. Thus God was shown to be superior to the Nile goddess (v.17). Some have asserted that the phenomenon was actually a sudden surge of red clay-laden water from a tributary far upstream. However, this explanation is called into question both by the miraculous timing and the extent, affecting even water in jars.

The second plague (8:1-15) reveals God’s power over the amphibian and reptilian world. The Egyptians gave special reverence to animals that could live in two different environments. They did this because they were eager to be able to live in the environment of the underworld after death. But God shows that these beasts and their representative gods have no special power at all. Although the magicians also produced frogs, it is still to Moses and Aaron that Pharaoh looks for relief (8:8). Perhaps he finally has an inkling that he is dealing with a divine power beyond the reach of magic.

The third and fourth plagues, gnats and flies (8:16-30), represent God’s power over the insect world. Again, the Egyptians revered insects because of their apparent ability to thrive in filth and even bring life out of it. These powers would be of special importance to those who sought to live through the corruption of death. But God shows that the powers of the insect gods belong to him. Another sign of the supernatural, besides timing and extent (see on 7:19), is selectivity (8:22-23). While natural causation is by no means entirely excluded from miraculous events (thus it would be natural for swarms of insects to follow upon the decay of millions of dead frogs), it is the work of the supernatural to cause the event to occur in one locality and not in another. In a profound illustration of human nature Pharaoh first attempts to bargain with God for his obedience but in the end refuses to keep his side of the bargain (8:25-32).

The fifth and sixth plagues (9:1-12) especially affected livestock. Here again is a contest between the Lord and the Egyptian gods. The great gods were symbolized by sacred animals such as the bull, the ram, and the he-goat. God shows that these gods are as helpless before him as are their human ministers (v.11).

The seventh and eighth plagues (9:13-10:18) primarily affected vegetation. Egypt’s wealth and culture rested upon a superabundance of grain, which the irrigated Nile Valley produced. Thus one of the greatest gods was Osiris who symbolized the plants that died each fall and rose to new life in the spring. His idol’s complexion was green to reinforce this connection. But even great Osiris is subject to the God of the Hebrews. What vegetation the hail did not destroy (9:31-32) the locusts did (10:5-6, 15).

In a forceful statement to Pharaoh, God underlines the purpose of the plagues (9:15-16). If destruction was God’s purpose, he could have done that long since. Rather, using the Egyptian gods and Pharaoh himself as foils, God intends to reveal himself to the world. See also 12:12.

Because of the desert on the west, rainstorms are uncommon in Egypt. Thus it would be frightening enough that this great storm should occur at all. But that it should begin and end precisely on Moses' cue (vv.23, 33) would make it frankly terrifying.

Finally, Pharaoh admits that there is some other standard than his own to which he is accountable (9:27). But intellectual assent does not guarantee surrender of the will (v.35). In this regard, it is important to notice the interchange between 9:34-35 and 10:1. From the perspective of his own responsibility, Pharaoh hardened his own heart. But from the perspective of God’s purposes this act was entirely within a plan.

Pharaoh’s words in v.10 are ironic. He says something like, “The Lord really will be with you if I ever let you go on those terms.” Faced with incontrovertible proof of his helplessness before God, Pharaoh still tries to dictate terms (10:11). Pride would rather see everything around it ruined (v.7) than admit anything superior to itself. Finally Pharaoh is forced to recognize the Lord’s existence even if he will not acknowledge him (“the Lord your God,” v.17). See the discussion on 9:27.

The ninth plague (10:21-29) was an attack on the sun god himself, Egypt’s highest god, Amon-Re. By showing his control over the sun, God demonstrated that no Egyptian idol could stand before him. Still Pharaoh tried to save some scrap of his pride by bargaining with the Lord (10:24).