Moses and the Gods of Egypt: An Introduction to the Ten Plagues

Barry PendleyThe ten plagues is one of the most intriguing events of history. These events were so profound upon the nation of Israel, that the plagues are mentioned in many books of Scripture. This article is an introduction to the ten plagues of Egypt. For variety sake, we will not spend the next ten issues discussing the plagues. They will be treated over the next two years. In this article, we will devote our attention to the necessary background information, the nature of the plagues, and their purpose.

A Chronological Listing of the Plagues

• Plague of the Nile River turning into blood (7.14–24)
• Plague of frogs (7.25–8.15)
• Plague of lice or gnats (8.16–19)
• Plague of flies (8.20–32)
• Plague on the livestock (9.1–7)
• Plague of boils (9.8–12)
• Plague of hail (9.13–35)
• Plague of locusts (10.1–20)
• Plague of darkness (10.21–29)
• Plague on the firstborn (11.1–9)

The ten plagues were miraculous.
Liberals reject miracles and the supernatural. As a result, they reject that the ten plagues were actually miracles. Some go to great lengths to describe away the events as natural phenomena. For instance, some say that the Nile River has sediment and turns red. They would contend that annual flow of red sediment caused the river to become so polluted that it looked as if it were blood. As Bible-believers, we accept by faith that these were genuine miracles. Does that mean that there are no other reasons for believing that these were miracles? No. Commentators Davis and Huey supply the following reasons for substantiating the miraculous nature of these plagues.

They involved an accurate prediction of the timing.
The plagues happened exactly when Moses said they would. If the plagues were a product of chance, the timing would be impossible to determine without supernatural means.

When shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. . . . And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. (Ex 8.9–10,13)

And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. (Ex 9.5–6)

They involved a supernatural intensity.
Frogs, insects, and lightning were common things in Egypt, but not with this kind of intensity. Notice the supernatural description of the hail.

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. 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. (Ex 9.24–25)

They involved a discrimination of location.
Certain plagues did not occur in the land of Goshen where the children of Israel lived. The land of Goshen was in the middle of the land of Egypt. It was as if God put an invisible shield around the Israelites.

And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth. (Ex 8.22)

And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel. (Ex 9.4)

They involved a distinctly stated moral purpose
These were not freaks of nature, but rather they were designed to bring repentance and judgment to Pharaoh.

Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. (7.17)

The plagues had a purpose.
Were the plagues indiscriminately directed at certain animals and forces of nature? Some have attempted to determine a purpose for the plagues. Below are the various opinions.

Some believe that the plagues were grouped according to common characteristics. They suggest that the first three (Nile to blood, frogs, and gnats) were loathsome. That is, they were morbid, grossly repelling plagues. They further suggest that the next three plagues (flies, livestock, and boils) were those that caused great physical pain. Finally, the last three were directed toward the forces of nature (locust, darkness, and firstborn).

The problem with this view is that these characteristics are not entirely convincing. How is it that boils and flies are not loathsome as the frogs? Why are the locust not included among the loathsome plagues? Furthermore, this suggested grouping fails to account for any purpose.

The plagues were given in progression of severity. Some believe that the purpose of the plagues was to force Pharaoh to give up or else he would experience worse. For instance, they reason that the bloodied Nile River (plague 1) was less severe than the death of the firstborn (plague 10). It seems to some that this proves a progression of intensity.

The problem with this view is that a progression cannot be definitively shown. For example, how is darkness (plague 9) more severe than boils (plague 6)?

Each plague was directed against an Egyptian deity (Pharaoh and their gods). This purpose best accords with the rest of Scripture. The Bible specifically states that this was the purpose of the plagues.

And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians. And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them. (Ex 18.9–11)

And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. For the Egyptians buried all their firstborn, which the LORD had smitten among them: upon their gods also the LORD executed judgments. (Nu 33.3–4)

Most of the plagues corresponded with Egyptian gods and goddesses. Egypt had so many gods and religions that it is one of the most difficult Ancient Near Eastern cultures to analyze.

Among the Egyptian gods were the lion, the ox, the ram, the wolf, the dog, the cat, the ibis, the vulture, the falcon, the hippopotamus, the crocodile, the cobra, the dolphin, different varieties of fish, trees, small animals including the frog, scarab, locust, and other insects. There were gods of the rain, sun, moon, and sky. Pharaoh, himself, was considered a god. Notice that God states that the plague of the firstborn was specifically directed at the Egyptian gods.

On that same night I will pass through Egypt and strike down every firstborn – both men and animals – and I will bring judgment on all the gods of Egypt. I am the LORD. (Ex 12.12)

The surrounding nations had human rulers. Yet Egypt was unique in that it considered its human ruler, Pharaoh, to be a god. Even the Pharaoh had been duped into believing that he was a god.

Pharaoh said, “Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go.” (Ex 5.2)

Each Pharaoh had an earthly mother, but was told, and everyone believed, that he had been begotten by the god Amon-Re. As god on earth, he had complete rule over the people. In fact, if the Pharaoh suffered, the belief was that the people would suffer. If the Pharaoh did well, the people did well. The Egyptian thought was the prosperity of the people was connected to the prosperity of their Pharaoh.

The plagues were designed to show how powerless he really was. Notice how the people began to realize the impotence of their Pharaoh as a result of the plagues:

Pharaoh’s officials said to him, “How long will this man be a snare to us? Let the people go, so that they may worship the LORD their God. Do you not yet realize that Egypt is ruined?” (Ex 10.7)

Conclusion God is not a capricious deity who delights in making rivers of water into blood and sending frogs into the beds of his enemies. The purpose of the plagues is eminently more profound than that. The next time you read your child a bed-time story or view a movie about the plagues remind yourself of the purpose. What often gets lost in the drama of these unusual events is that God soundly defeated the Egyptian theological system. The Egyptians erected their own gods, refusing to acknowledge His Kingship not to mention His existence. Remind yourself, your children, and your children’s children, that God is in the business of sovereignly ruling the universe. Whenever we refuse to acknowledge His absolute sovereignty, we have reverted to the Egyptian mythology.

The Hardening of Pharaoh’s Heart

Barry PendleySinful human nature can be powerfully deluding. You may have met, or know of a person, who stubbornly refuses to do what is right. He arrogantly pursues his own interests to the detriment of others including himself. Maybe you have persistently counseled your friend to obey God’s commands only to find her reject your counsel and make a complete mess of her life. Maybe your colleague has turned his nose up at numerous reprimands and found himself on the unemployment line looking for work elsewhere. What about that teen who follows the wrong crowd, rejects his parents correction, and the prodigal life? These illustrations have many names and faces. They are all too common because sinful human nature has not changed in thousands of years.

When you read the account of the ten plagues, you may be struck with the stubborn arrogance of Pharaoh. Over 20 times, the topic of Pharaoh’s hardened heart appears throughout Exodus 4–14. Why would Pharaoh endure the cataclysmic plagues, refusing to let the Israelites leave? This issue is important to understand for at least two reasons. First, it provides a lesson on what happens when the sinful heart refuses to obey. Secondly, it reveals something of how God brings glory to Himself in a sinful world.

What was hardened? Pharaoh’s heart was hardened. What is meant by the word “heart?” It comes from the Hebrew word, lev (bl]). “Heart” refers to man’s personality or character. It includes man’s intellect, will, and emotions. It is the conscience. Probably the closest English equivalent to this Hebrew word is “mind.”

What was involved in the hardening? Three different Hebrew words are used to communicate the “hardening” of Pharaoh’s heart – qashak (jv’q;), kazaq (qz’j;), and cavod (db’k;). The first word, qashak, means “to make hard or make stubborn.” The next word, kazaq, means “to grow firm, stout, rigid, or hard.” The final word, cavod, means “to be heavy, weighty or burdensome.”

When Pharaoh stubbornly refused (qashak) to let us go, the LORD killed every firstborn in Egypt, both man and animal. (13.15)

Yet Pharaoh’s heart became hard (kazaq) and he would not listen to them, just as the LORD had said. (7.13)

And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened (cavod) his heart, and the heart of his servants, that I might shew these my signs before him. (10.1)

These synonyms show Pharaoh’s stubborn, resolute refusal to listen to God. He was determined in his mind and will to do as he pleased, hardening his heart against God’s warnings.

Who caused the hardening? Logically, we can find only three options: 1) Pharaoh hardened himself; 2) God hardened Pharaoh; 3) God and Pharaoh were both involved in the hardening process. The chart on page 5 illustrates who did the hardening. Let’s look at the first two views:

View 1: Pharaoh hardened his own heart. Victor Hamilton writes, “What is noticeable is that there is no reference to God’s hardening the heart of Pharaoh until after the sixth plague is well under way . . . at least for a while Pharaoh had control over his own choice, but never did he exercise control over the consequences of his choice.”

The problem with this view (among others) is that in two places (4.21, 7.3), God specifically states that He is initiating the hardening process – “I will harden.” Before the plagues began, God said He will harden Pharaoh’s heart.

View 2: Only God hardened Pharaoh’s heart. David Gunn writes, “God was ultimately the only agent of heart-hardening. . . . Pharaoh is depicted as acting against his own better judgement, a mere puppet of Yahweh.”

This view ignores the fact that Pharaoh consciously and willfully determined not to let the people go (cf. 13.15). Pharaoh simply did not want the people to go. He was not a puppet without a mind of his own.

View 3: God was the ultimate cause of the hardening process while Pharaoh, of his own will, actively hardened his own heart.

This view is not an attempt to remain neutral on the subject. I am not suggesting that both equally hardened Pharaoh’s heart. We know that the Bible says that both were involved in the process (see illustration below). Yet, the narrative opens with God stating His intent – “I will harden Pharaoh’s heart.” Those events happened just as God had determined. God initiated the process, and Pharaoh followed suit. Does this view violate God’s justice and minimize Pharaoh’s culpability? No.

How does one reconcile God’s justice and Pharaoh’s responsibility? The answer comes by understanding two realities about life. First, the sinful human heart is already on a downward course to destruction (Ge 6.5, De 11.16; Ps 141.4). Pharaoh was not a neutral being. He was sinful, hostile to God, and desperately wicked. God did not have to invent evil in the heart of Pharaoh. It was already there.

Secondly, the sinful heart is restrained by common grace. Common grace is the blessing He gives to all people. God sends the rain on the evil men as well as the good men (Mt 5.44). God gives both the evil man and good man knowledge of Himself (Ro 1.21). It is common grace that restrains the evil heart (Ps 76.10).

Pharaoh was a depraved, sinful human being. He followed the destructive sinful desires of his own heart. As such, God removed a portion of common grace from him allowing him to plunge further into sin. It is as if God let out more rope for Pharaoh to hang himself. Does this violate Pharaoh’s freedom? Absolutely not. Pharaoh’s freedom was increased. He freely followed the course of his own sinful nature. He knew he was violating God’s command and was given ten specific warnings that he would suffer consequences (Ex 9.27; 10.16). Freedom in the hands of the wicked will ultimately lead to destruction.

Why was it hardened? The discussion of Pharaoh’s hardened heart usually ends in heated debate. This difficult doctrine has more to offer than debate fodder. There was a grand purpose behind Pharaoh’s hardening that demands our attention. God did not harden Pharaoh’s heart on a whim. He intentionally planned this situation to bring about some important lessons that must not be overlooked.

And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart . . . that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt. . . . I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the LORD, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen. (10.1–2; 13.14–16; 14.17–18)

God provided a memorial of mercy and love for the Israelites. In His mercy and love for the Israelites, God desired to leave a memorable story for the next generations. With any act of God’s mercy, future generations tend to minimize or even forget God’s grace in the lives of their forefathers. God’s purposes were fulfilled, for this incident is recalled throughout the rest of Scripture (Dt 6.22, 1Sa 6.6, 2Ki 17.7, Ne 9.10, Ps 136.15, Isa 19.11, Jer 46.25, Eze 30.21, Ro 9.17).

God glorified Himself by showing His faithfulness, mercy. In no uncertain terms, God showed Himself faithful. He was true to His covenant with His people. We see this truth in the use of the name “LORD.” This title was a special covenant title for the Israelites. For it was used when God wanted to remind the Israelites of His special relationship with them. While the focus of debate usually centers around Pharaoh, the narrative was written to indelibly etch on the minds of His people that He alone is merciful, faithful, and loving to His people.

God demonstrated His power and justice. Pharaoh believed he was one of the gods. Physically speaking, he was probably the most powerful individual of his time. Egypt was at its zenith militarily. The plagues were designed to bring Pharaoh and the rest of Egypt to their knees. God said, “I will get me honor.”

Conclusion Some ask “How can a loving and merciful God harden someone against righteousness and judge him for it?” Consider the Apostle Paul’s response to this very question.

What shall we say then? Is there unrighteousness with God? God forbid. . . . it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. (Ro 9.14–16)

• Is there unrighteousness with God? God forbid. God righteously dealt with Pharaoh. God did not attack a neutral man. Pharaoh was a sinner who was hostile toward God (Ro 8.7). He was also a wicked king who cruelly treated the Israelites. Pharaoh deserved his judgment.
• . . . but of God that sheweth mercy. God was merciful with Pharaoh and the Israelites. First, God could have killed Pharaoh and sent him to Hell. Instead, He gave Pharaoh plenty of opportunities to repent. Second, if God idly sat by and let Pharaoh continue his oppression on the Israelites without judgement, then God would have been unrighteous.

Unsaved men today have the same hostility and propensity to stubbornly resist God. The Apostle Paul calls them foolish men (Ro 1.21–22). May we understand that Pharaoh is not the only one to have had a hardening of heart. We ought always strive to maintain “hearts of flesh” and not have “hearts of stone” (Eze 36.26).