The Finger of God

By William J. McRae [1]

An Exposition of Exodus 7–10

Introduction

In his book, The Problem of Pain C. S. Lewis writes:

God whispers to us in our pleasures,
speaks in our conscience,
but shouts in our pains:
It is His megaphone to rouse a deaf world. [2]

It was true of the tragic drowning of a ten-year-old boy in the city of Toronto a few years ago. His two parents, who had neither the time nor the inclination to hear, were aroused to listen to the Word of God and became believers in Jesus Christ.

It was true of the disastrous marriage failure of one of our closest friends. She was aroused to give heed to what God had to say and through it became a believer in Jesus Christ.

It was true of the sore sufferings of the psalmist. David himself says, “Before I was afflicted I went astray, but now I keep Thy Word” (Ps. 119:67).

Pain IS His megaphone to arouse a deaf world.

It was true, also, of the devastating plagues that fell upon the Egyptians. This is the subject of our study from the Book of Exodus, chapters 7–10. We see first:

The Perspectives On The Plagues

John J. Davis is correct when he notes there “are really only three possible ways of approaching the phenomenon of the ten plagues.…” [3]

One, we may dismiss the entire account in Exodus as being purely fanciful myth without any historical reality. Few will dare take this position in the light of the obvious historical relevancy of the book of Exodus.

Two, we may explain these plagues as merely natural occurrences which were given a theological interpretation by Moses. This is the stance of the liberal-critical scholars. Although they will acknowledge that the plagues were perhaps more intense than normal, there was nothing supernatural about their appearance or disappearance. From this naturalistic perspective, Flinders Petrie gives the schedule of events as follows:

June: The Nile becomes stagnant and red, with microscopic organisms. July: Frogs abound after the inundation of the Nile. Hot summer and damp autumn months: Lice, flies, murrain and boils. January: Hail and rain. (This date fixed by the effect on the crops mentioned.) February: Appearance of locusts in early spring, over the green crops. March: Darkness from great sandstorms. April: Death of the firstborn, dated by the Passover celebration. [4]

Three, we may and must view these plagues as much more than mere natural events. They were separate miracles. In his book Archaeology and Bible History, Joseph P. Free lists five unique aspects of the plagues which set them out as miraculous events.

1. Intensification — frogs, insects, murrain, hail, darkness, were all known in Egypt, but now they are intensified here far beyond the ordinary occurrence.
2. Prediction — the time was set for the coming of the flies (“tomorrow,” 8:23); the murrain (9:5); the hail (9:18); the locusts (10:4). The removal time was also set: frogs (8:10); thunder (9:29). Modern science cannot accurately predict the cessation of natural phenomena, such as hail.
3. Discrimination — in Goshen there were no flies (8:22); no murrain (9:4); no hail (9:26), and so forth.
4. Orderliness — the severity of the plagues increased, until they ended with the death of Pharaoh’s firstborn.
5. Moral Purpose — the plagues were not just freaks of nature, but carried a moral purpose in these ways: (a) Discrediting of the gods of Egypt, a purpose indicated in Exodus 12:12; the Nile-god, frog-god, and sun-god were all shown to be powerless before God. (b) Pharaoh was made to know that Jehovah is God, and to acknowledge Him (9:27), 10:16). (c) Revelation of God as Saviour, in saving Israel out of the hands of the Egyptians (14:30). [5]

Suffice it to say, that the only legitimate perspective on the plagues is the view that they are supernatural historic events. It is with this perspective that we now turn to consider the progress of the plagues that came upon the Egyptians.

The Progress of the Plagues

There are ten in all, each one similar yet distinct from the others. In this exposition we shall look at the first nine, leaving the last one for a more detailed consideration in the next study.

Water to Blood (Exodus 7:14-25)

Then the Lord said to Moses, “Pharaoh’s heart is stubborn; he refuses to let the people go. Go to Pharaoh in the morning as he is going out to the water, and station yourself to meet him on the bank of the Nile; and you shall take in your hand the staff that was turned into a serpent. And will shall say to him, ‘The Lord, the God of the Hebrews, sent me to you, saying, “Let My people go, that they may serve Me in the wilderness. But behold, you have not listened until now.” Thus says the Lord, “By this you shall know that I am the Lord: behold, I will strike the water that is in the Nile with the staff that is in my hand, and it shall be turned to blood. And the fish that are in the Nile will die, and the Nile will become foul; and the Egyptians will find difficulty in drinking water from the Nile.” ‘ “ Then the Lord said to Moses, “Say to Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their reservoirs of water, that they may become blood; and there shall be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.’ “ So Moses and Aaron did even as the Lord had commanded. And he lifted up the staff and struck the water that was in the Nile, in the sight of Pharaoh and in the sight of his servants, and all the water that was in the Nile was turned to blood. And the fish that were in the Nile died, and the Nile became foul, so that the Egyptians could not drink water from the Nile. And the blood was through all the land of Egypt.

There is no natural explanation for this phenomenon. Every attempt to explain it away falls under a careful examination of the details. Pharaoh, however, was not content that this was a demonstration of the power of the God of Israel. The magicians were called to demonstrate that the gods of Egypt were equal to the challenge. Digging around for some fresh water (v. 24), the magicians, with their enchantments, were able to counterfeit the miracle of Moses. So, “Pharaoh’s heart was hardened and he did not listen to them, as the Lord had said” (7:22).

The Frogs (Exodus 8:1-15)

Then the Lord said to Moses, “Go to Pharaoh and say to him, ‘Thus says the Lord, “Let My people go, that they may serve Me. But if you refuse to let them go, behold, I will smite your whole territory with frogs. And the Nile will swarm with frogs, which will come up and go into your house and into your bedroom and on your bed, and into the houses of your servants and on your people and into your ovens and into your kneading bowls. So the frogs will come up on you and on your people and all your servants.” ‘ “ … And the magicians did the same with their secret arts, making frogs come up on the land of Egypt (8:1–7).

Although the magicians were able to produce the frogs by their demonic devices, they were not able to remove them. In desperation, Moses and Aaron are called to entreat their God to remove the hordes of frogs infesting the land. The Lord does according to the word of Moses. Frogs died in the houses, courts, and fields and were piled in huge heaps. “But when Pharaoh saw that there was relief, he hardened his heart and did not listen to them, as the Lord had said” (8:15).

The Gnats (Exodus 8:16-19)

Then the Lord said to Moses, “Say to Aaron, ‘Stretch out your staff and strike the dust of the earth, that it may become gnats through all the land of Egypt’” (8:16).

With no word of warning the third plague falls upon Egypt. The dust, smitten by the rod of Moses, becomes gnats — small insects hardly visible to the eye, very irritating with a painful sting — not unlike a small mosquito. This the magicians are unable to duplicate. Their failure leads to a remarkable confession.

Then the magicians said to Pharaoh, “This is the finger of God” (8:19a).

Pharaoh, however, is unconvinced. His “heart was hardened, and he did not listen to them, as the Lord had said” (8:19b).

The Flies (Exodus 8:20-32)

Now the Lord said to Moses, “Rise early in the morning and present yourself before Pharaoh, as he comes out to the water, and say to him, ‘Thus says the Lord, “Let My people go, that they may serve Me. For if you will not let My people go, behold, I will send swarms of insects on you and on your servants and on your people and into your houses; and the houses of the Egyptians shall be full of swarms of insects, and also the ground on which they dwell. But on that day I will set apart the land of Goshen, where My people are living, so that no swarms of insects will be there, in order that you may know that I, the Lord, am in the midst of the land. And I will put a division between My people and your people. Tomorrow this sign shall occur”’” (8:20–23).

As surely as Moses had predicted, the swarm came. In desperation Pharaoh called upon Moses and Aaron for relief. In return, he offered them his first compromise. He would permit them to sacrifice to their God providing they do it within the land “Go, sacrifice to your God within the land” (8:25). This was entirely unacceptable to Moses. Then came the second compromise. He would permit them to go into the wilderness assuming that they would “not go very far away.” He wanted them to remain close enough that they could be watched by the Egyptians.

Moses apparently accepted the terms but warned Pharaoh not to deal deceitfully with the Hebrews. Yet, this was precisely the king of Egypt’s course of action. Once freed from the humiliation of the plague, his heart was hardened and he refused to let them go (8:32).

The Death of Domestic Animals (Exodus 9:1-7)

Behold the hand of the Lord will come with a very severe pestilence on your livestock which are in the field, on the horses, on the donkeys, on the camels, on the herds, and on the flocks. But the Lord will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing will die of all that belongs to the sons of Israel (9:3–4).

What grave economic consequences this plague must have had upon the land. Horses, donkeys, camels, cattle, and sheep diseased and dying all across the land — with the exception of Goshen. God made a distinction between the livestock of Israel and the livestock of Egypt. Of the livestock of the Hebrews, not one died. Yet Pharaoh was unmoved. “But the heart of Pharaoh was hardened, and he did not let the people go” (9:7).

The refusal of Pharaoh brought on the sixth plague and an infectious and painful disease that touched the people as well.

Boils (Exodus 9:8-11)

Then the Lord said to Moses and Aaron, “Take for yourselves handfuls of soot from a kiln, and let Moses throw it toward the sky in the sight of Pharaoh. And it will become fine dust over all the land of Egypt, and will become boils breaking out with sores on man and beast through all the land of Egypt” (9:8–9).

What a loathsome sight — a plague of boils breaking out with blisters or ulcers, open running sores. The magicians apparently were again summoned to Pharaoh’s court to vindicate the power of the gods of Egypt and discredit the God of Israel. Now, however, they are not only unable to duplicate it, but even unable to appear because of the severity of the plague upon them, “for the boils were on the magicians as well as on all the Egyptians” (9:11).

Yet the Lord hardened Pharaoh’s heart, and he did not listen to Moses and Aaron.

Hail and Fire (Exodus 9:13-35)

And Moses stretched out his staff toward the sky, and the Lord sent thunder and hail, and fire ran down to the earth. And the Lord rained hail on the land of Egypt. So there was hail, and fire flashing continually in the midst of the hail, very severe, such as had not been in all the land of Egypt since it became a nation (9:23–24).

Once again, Moses stretched his hand forth with the rod. The Lord sent thunder and hail. Fire ran along the ground in a storm without historic precedent. Crops and livestock were devastated throughout the land — with the single exception of the land of Goshen. Pharaoh was once again forced to call for Moses and Aaron.

Pharaoh’s theological perspective has improved decidedly. Observe his three-fold confession.

“I have sinned this time; the Lord is the righteous One, and I and my people are the wicked ones” (9:27).

Shallow and selfish as the confession is, Moses responds to Pharaoh’s request. He intercedes. God answers, relief comes, yet Pharaoh’s heart is unchanged. He refuses to let the sons of Israel go. This continued refusal guarantees the eighth plague.

Locusts (Exodus 10:1-20)

For if you refuse to let My people go, behold, tomorrow I will bring locusts into your territory. And they shall cover the surface of the land, so that no one shall be able to see the land. They shall also eat the rest of what has escaped — what is left to you from the hail — and they shall eat every tree which sprouts for you out of the field (10:4–5).

The warning of this impending plague prompted the servants of Pharaoh to question the wisdom of Pharaoh’s decisions. “How long will this man be a snare to us? Let the men go, that they may serve the Lord their God” (10:7). Not willing to appear blind and obstinate, Pharaoh offered his third compromise. He was willing now to let the grown men go, but not the little ones or the families (10:10–11). This, however, was unacceptable and Moses was driven from the king’s presence.

The devastating invasion of locusts came and covered the land bringing famine and death for the entire nation. It did not take Pharaoh long to realize he was faced with an unparalleled crisis. He called for Moses and Aaron in haste. Prompted by practical expediency, he confessed that he had sinned and he requested forgiveness “only this once” (10:17).

One marvels at the patience of Moses. He never questioned the wise plan of God. He withdrew and prayed. A very strong west wind brought an end to the plague, “but the Lord hardened Pharaoh’s heart, and he did not let the sons of Israel go” (10:20).

Without warning the ninth plague falls.

Darkness in the Land (Exodus 10:21-29)

Then the Lord said to Moses, “Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even a darkness which may be felt” (10:21).

With Moses’ hand stretched toward heaven, darkness covered the land of Egypt, with the exception of Goshen, so thick that it could be felt (v. 21). It lasted for three days. In desperation Moses and Aaron were called and a fourth compromise was offered.

Go, serve the Lord; only let your flocks and your herds be detained. Even your little ones may go with you (10:24).

This condition, however, was unacceptable as were the previous ones. In a rage, Pharaoh demanded Moses leave the royal court and he indicated that he would see him no longer. To this Moses fully agreed. He would no longer voluntarily appear before the king.

The stage was now set for the tenth and final plague — the one that would turn Pharaoh’s heart and thrust Israel out of Egypt. Our consideration of that scene, however, shall be reserved for our next lesson.

Never in all the history of humanity has there been such a supernatural display. It was God’s megaphone to arouse a deaf Egypt. Let us look more closely at our text, though, to ascertain precisely the purposes of God in these plagues.

The Purposes of the Plagues

To Deliver the People of Israel (Exodus 7:3-4)

But I will harden Pharaoh’s heart that I may multiply My signs and My wonders in the land of Egypt. When Pharaoh will not listen to you, then I will lay My hand on Egypt, and bring out My hosts, My people the sons of Israel, from the land of Egypt by great judgments (7:3–4).

Moses’ commission was renewed in Chapter 7:1–7. How would God accomplish such a deliverance? Moses would make a modest request for a three-day retreat (5:1–3). God would harden Pharaoh’s heart so that he would not let them go (4:21). This would lead to an exhibition of His signs, wonders, and judgments (7:3–4) which would ultimately prompt Pharaoh to dismiss them entirely or completely from the land (11:1). The final, permanent withdrawal from Egypt, then, was precipitated by Pharaoh, not Moses. God hardened Pharaoh’s heart so he would not let the Israelites go on the three-day retreat and then sent such plagues that Pharaoh dismissed them completely from the land. He brought pain and suffering upon him to bring him to the place of doing the will of God. How wise is the wisdom of God!

This purpose alone, however, hardly explains the actions of God. If His design was merely to deliver Israel, this could have been accomplished without hardening Pharaoh’s heart and without the devastation of the plagues. Certainly there are purposes beyond this obvious one.

To Debase the Gods of Egypt (Exodus 12:12)

For I will go through the land of Egypt on that night, and will strike down all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments — I am the Lord (12:12).

Egypt was about the most polytheistic people of the ancient world. Most lists include up to eighty gods to whom these people had a deep commitment. Davis observes “Almost all living creatures, whatever their habitat, and even inanimate objects became the embodiment of some deity.” [6] It was against these gods of Egypt that the plagues were directed.

The Lord had also executed judgments on their gods (Num. 33:4). 

Against all the gods of Egypt I will execute judgments (Ex. 12:12). 

Now I know that the Lord is greater than all the gods; indeed, it was proven when they dealt proudly against the people (Ex. 18:11).

Each plague was directed against a specific god of the Egyptians.

Plague	Egyptian God
(1) Water to Blood	Osiris — The Nile was Osiris’ blood stream!
(2) Frogs	Hekt — Symbolized by frog, emblem of fertility
(3) Gnat	Seb — The earth god
(4) Flies	Uatchit — Manifested in the Ichneumon fly
(5) Death of animals	Apis — Sacred bull
(6) Boils	Typhon — The god who was to protect them against boils
(7) Hail	Shu — The god of the atmosphere, controlling it
(8) Locust	Serapia — The god who was protector from locusts
(9) Darkness	Ra — The sun god

The plagues eloquently revealed the impotence of the Egyptian deities. One can almost hear the Egyptians, with each successive plague, crying out, “Where is Khnum, the guardian of the Nile sources? Where is Typhon, Shu, Serapia and Ra?” For the very religious who faithfully sought the guidance and protection of these gods, the plagues must have raised serious questions about their powers! One by one, their most revered gods were humiliated.

To Discredit the Magicians of Egypt

The wise men, sorcerers, magicians, and priests comprised an important professional class in Egypt. Faced with the miraculous powers of Moses and Aaron, they were immediately called by Pharaoh to discredit the servants of Yahweh and to demonstrate the powers of the gods of Egypt.

Under Satanic power real miracles, apparently, were performed by these magicians. They counterfeited the work of God. Their staff also was turned into a serpent. They were able also to turn water to blood and bring up frogs. This demonic display of power was permitted by God to further harden the heart of Pharaoh! But then their powers began to fade.

Although they were able to change water to blood, they could not change the blood to water. Although they could call up frogs, they could not remove them. Moses was called upon to bring relief. Then God limited their power altogether so they were even unable to duplicate the miracles. Their failure led to their confession that these events were the product of the finger of God (8:19)! The magicians were discredited.

To Denounce Pharaoh

In a literal sense Pharaoh was considered a god. His birth was a divine act. He was considered a child of certain deities. As god, he was sole ruler over the people. It was his duty to maintain justice, peace, and prosperity in Egypt. It is not difficult, therefore, to (understand why he responded “Who is the Lord that I should obey His voice to let Israel go?” (5:2).

The plagues, however, denounce any claim to deity by Pharaoh. His impotence as god and ruler was demonstrated. He was subject to the same frustrations and anxieties of any man. He was forced to call upon Moses and Aaron for relief from his great distress. What a humiliation! Finally,

To Demonstrate the Power of God

For this time I will send all My plagues on you and your servants and your people, so that you may know that there is no one like Me in all the earth (9:14). 

But, indeed, for this cause I have allowed you to remain, in order to show you My power, and in order to proclaim My name through all the earth (9:16). 

And that you may tell in the hearing of your son, and of your grandson, how I made a mockery of the Egyptians, and how I performed My signs among them; that you may know that I am the Lord (10:2).

This remarkable demonstration was designed to produce two results.

First, it was to encourage Israel to trust in Yahweh. A God of such awesome power is surely able, not only to deliver them, but also to care for them. During these days, their faith was growing in a God who is able to do exceedingly abundantly above all they could ask or think. To us who are alive today, these chapters offer a visual lesson on the tremendous power of our God. May our faith be so fed that we will grow to trust Him more and more as our God who is able!

Second, it was to arouse a deaf Pharaoh to hear and obey the word of God. It was His megaphone to arouse a man and his people who were spiritually deaf.

It was like any one of a hundred pains God sends or allows into the life of a man or a woman whose heart is cold and whose ears are closed. In these pains He is shouting to a deaf world. Too often our responses are like Pharaoh’s.

Like him, we refuse to acknowledge the hand of God in the pain (7:11–13). We say it is a stroke of bad luck, or a piece of misfortune. We attribute it to the economy or the Republicans, or our bad judgment, or some strange coincidence, but we refuse to attribute it to God. Eventually Pharaoh could escape it no longer. This was the finger of God heavy upon him where he was. What then?

Like him, we seek a compromise with the Word of God (Ex. 8:25, 28; 10:11, 24). We attempt to bargain with God. We offer a partial obedience. We agree to go so far or to clean up that area. Such “deals” are unacceptable to our God. Pharaoh discovered this. His compromise offers were unacceptable. What then?

Like him, as the pressure continues, we are often led to an insincere confession of sin that is designed to do nothing more than relieve the pressure and remove the finger of God (9:27; 10:17). It is not until the tenth plague falls and his firstborn son dies that Pharaoh is aroused to hear the word of God, submit and obey it.

Conclusion

God whispers to us in our pleasures,
speaks in our conscience,
but shouts in our pains:
It is His megaphone to rouse a deaf world. [7]

Is God shouting at you for your attention today? If so, won’t you hear? He is shouting to some of us that we might abandon the pathway of self-will, sin, and rebellion, to walk with Him in simple but implicit obedience. You do see God’s finger in that pain, don’t you? Away with the deals and the insincere confessions! May God, by His grace, bring each person simply to submit and obey.

Yet, to others He is shouting that you might leave the broad road of sin and unbelief to obey the Gospel of our Lord Jesus Christ. Should you ask just what the Gospel is, we boldly proclaim:

Christ died for our sins, according to the Scriptures
And He was buried,
And He was raised on the third day (1 Cor. 15:3–4).

If you will so believe this as to trust Him and His sacrificial death for you alone, for your forgiveness and salvation, you shall be saved. Will you trust Him this very day as your own personal Savior?

Notes

1. Emmaus alumnus Bill McRae, well-known Bible expositor, author, and educator, presently serves as Chancellor of Ontario Bible College and Seminary. This is the fifth in a series of expositions on the book of Exodus.
2. C. S. Lewis, The Problem of Pain (London: Fontana Books, 1940), 81.
3. John J. Davis, Moses and the Gods of Egypt, 2d ed. (Grand Rapids: Baker Book House, 1986), 92.
4. Cited in Davis, Moses and the Gods of Egypt, 93.
5. Joseph P. Free, Archaeology and Bible History (Wheaton: Van Kampen Press, 1950), 95.
6. Davis, Moses and the Gods of Egypt, 95.
7. C. S. Lewis, The Problem of Pain, 81.