Moses and Aaron go into Pharao: they turn the rod into a serpent; and the waters of Egypt into blood, which was the first plague. The magicians do the like, and Pharao’s heart is hardened.
Moyses being constituted as God of Pharao, and Aaron as the prophet of Moyses, they declare Gods commandment to Pharao; 10. turne the rodde into a serpent; 17. & the water into bloud, which is the first plague. 22. The magicians doe the like by inchantments, and Pharaos hart is indurate.
1And the Lord said to Moses: Behold, I have appointed thee the god of Pharao; and Aaron, thy brother, shall be thy prophet.E il Signore disse a Mosè: Ecco che io ti ho costituito dio di Faraone: e Aronne tuo fratello sarà tuo profeta.AND our Lord said to Moyses: Behold I haue appointed thee the God of Pharao: and Aaron thy brother shal be thy prophet.Dixitque Dominus ad Moysen: Ecce constitui te Deum Pharaonis: et Aaron frater tuus erit propheta tuus. 2Thou shalt speak to him all that I command thee; and he shall speak to Pharao, that he let the children of Israel go out of his land.Tu dirai a lui tutto quello che io ordino a te: ed egli dirà a Faraone, che lasci partire dal suo paese i figliuoli d'Israele.Thou shalt speake to him al thinges that I command thee: and he shal speake to Pharao, that he dismisse the children of Israel out of his land.Tu loqueris ei omnia quæ mando tibi: et ille loquetur ad Pharaonem, ut dimittat filios Israël de terra sua. 3But I shall harden his heart, and shall multiply my signs and wonders in the land of Egypt.Ma io indurerò il cuore di lui, e moltiplicherò i segni, e i prodigi miei nella terra di Egitto;But I wil indurate his hart, and wil multiplie my signes and wonders in the Land of Aegypt,Sed ego indurabo cor ejus, et multiplicabo signa et ostenta mea in terra Ægypti, 4And he will not hear you: and I will lay my hand upon Egypt, and will bring forth my army and my people, the children of Israel, out of the land of Egypt, by very great judgments.Ed ei non vi ascolterà: e io stenderò la mia mano sopra l'Egitto, e ne trarrò i figliuoli d'Israele, esercito e popolo mio dalla terra d'Egitto per mezzo di grandi vendette.and he wil not heare you: and I wil put in my hand vpon Aegypt, and wil bring forth my armie and people the children of Israel out of the Land of Aegypt, by very great iudgements.et non audiet vos: immittamque manum meam super Ægyptum, et educam exercitum et populum meum filios Israël de terra Ægypti per judicia maxima. 5And the Egyptians shall know that I am the Lord, who have stretched forth my hand upon Egypt, and have brought forth the children of Israel out of the midst of them.E conosceranno gli Egiziani, che io sono il Signore, che stenderò la mia mano sopra l'Egitto, e trarrò i figliuoli d'Israele di mezzo ad essi.And the Aegyptians shal know that I am the Lord, which haue stretched forth my hand vpon Aegypt, and haue brought forth the children of Israel out of the middes of themEt scient Ægyptii quia ego sum Dominus qui extenderim manum meam super Ægyptum, et eduxerim filios Israël de medio eorum.
6And Moses and Aaron did as the Lord had commanded; so did they.Fece adunque Mosè, e Aronne, conforme avea comandato il Signore: così fecero.Therfore Moyses and Aaron did as our Lord had commanded: so did they.Fecit itaque Moyses et Aaron sicut præceperat Dominus: ita egerunt. 7And Moses was eighty years old, and Aaron eighty-three, when they spoke to Pharao.E Mosè avea ottant'anni, e Aronne ottantatré, quando parlarono a Faraone.And Moyses was eightie yeares old, and Aaron eightie three, when they spake to Pharao.Erat autem Moyses octoginta annorum, et Aaron octoginta trium, quando locuti sunt ad Pharaonem. 8And the Lord said to Moses and Aaron:E il Signore disse a Mosè, e ad Aronne:And our Lord said to Moyses and Aaron:Dixitque Dominus ad Moysen et Aaron: 9When Pharao shall say to you, Shew signs; thou shalt say to Aaron: Take thy rod, and cast it down before Pharao, and it shall be turned into a serpent.Quando Faraone vi dirà: Fate vedere i miracoli: tu dirai ad Aronne: Prendi la tua verga, e gettala davanti a Faraone; ed ella si cangerà in serpente.When Pharao shal say vnto you, Shew signes: thou shalt say to Aaron: Take thy rodde, and cast it before Pharao, and it shal be turned into a serpent.Cum dixerit vobis Pharao, Ostendite signa: dices ad Aaron: Tolle virgam tuam, et projice eam coram Pharaone, ac vertetur in colubrum. 10So Moses and Aaron went in unto Pharao, and did as the Lord had commanded. And Aaron took the rod before Pharao and his servants, and it was turned into a serpent.Andati adunque Mosè, e Aronne a trovar Faraone, fecero, come il Signore avea lor comandato: e Aronne gettò la verga dinanzi a Faraone, e dinanzi a' servi di lui, e quella si cangiò in serpente.Therfore Moyses and Aaron going in vnto Pharao, did as our Lord had commanded. And Aaron tooke the rodde before Pharao and his seruantes, the which was turned into a serpent.Ingressi itaque Moyses et Aaron ad Pharaonem, fecerunt sicut præceperat Dominus: tulitque Aaron virgam coram Pharaone et servis ejus, quæ versa est in colubrum. 11And Pharao called the wise men and the magicians; and they also by Egyptian enchantments and certain secrets, did in like manner.Ma Faraone chiamò i sapienti, e i maghi: e questi ancora mediante gl'incantesimi egiziani, e mediante certi segreti fecero il simile.And Pharao called the wise men and the enchanters: and they also by Aegyptian enchantments and certaine secrecies did in like maner.Vocavit autem Pharao sapientes et maleficos: et fecerunt etiam ipsi per incantationes ægyptiacas et arcana quædam similiter. 12And they every one cast down their rods, and they were turned into serpents: but Aaron’s rod devoured their rods.E gettarono ognun di essi le loro verghe, le quali si mutarono in dragoni: ma la verga di Aronne divorò le loro verghe.And euery one did cast forth their roddes, the which were turned into dragons: but Aarons rodde deuoured their roddes.Projeceruntque singuli virgas suas, quæ versæ sunt in dracones: sed devoravit virga Aaron virgas eorum.
13And Pharao’s heart was hardened, and he did not hearken to them, as the Lord had commanded.E s'indurò il cuore di Faraone; e non gli ascoltò, come il Signore avea ordinato.And Pharaos hart was indurate, and he heard them not, as our Lord had commanded.Induratumque est cor Pharaonis, et non audivit eos, sicut præceperat Dominus. 14And the Lord said to Moses: Pharao’s heart is hardened, he will not let the people go.E il Signore disse a Mosè: Il cuore di Faraone è ostinato: non vuol lasciar partire il mio popolo.And our Lord said to Moyses: Pharaoes hart is aggrauated, he wil not dismisse the people.Dixit autem Dominus ad Moysen: Ingravatum est cor Pharaonis: non vult dimittere populum. 15Go to him in the morning, behold he will go out to the waters: and thou shalt stand to meet him on the bank of the river: and thou shalt take in thy hand the rod that was turned into a serpent.Va' a trovarlo al mattino, quando anderà al fiume: e tu sta attendendolo sulla riva del fiume: e prendi in mano la verga, che si cangiò in dragone.Goe to him in the morning, behold he wil goe forth to the waters: and thou shalt stand to meete him vpon the banke of the riuer: and the rodde that was turned into a dragon, thou shalt take in thy hand.Vade ad eum mane, ecce egredietur ad aquas: et stabis in occursum ejus super ripam fluminis: et virgam quæ conversa est in draconem, tolles in manu tua. 16And thou shalt say to him: The Lord God of the Hebrews sent me to thee, saying: Let my people go to sacrifice to me in the desert: and hitherto thou wouldst not hear.E gli dirai: Il Signore Dio degli Ebrei mi mandò a dirti: Lascia andare il mio popolo ad offerirmi sacrifizio nel deserto: e tu, fino al presente non hai voluto dar retta.And thou shalt say to him: The Lord God of the Hebrewes sent me to thee, saying: Dismisse my people to sacrifice vnto me in the desert: and vntil this present thou wouldest not heare.Dicesque ad eum: Dominus Deus Hebræorum misit me ad te, dicens: Dimitte populum meum ut sacrificet mihi in deserto: et usque ad præsens audire noluisti. 17Thus therefore saith the Lord: In this thou shalt know that I am the Lord: behold I will strike with the rod, that is in my hand, the water of the river, and it shall be turned into blood.Il Signore adunque dice queste cose: Da questo conoscerai, ch'io sono il Signore: Ecco ch'io percuoterò colla verga, che ho in mano, l'acqua del fiume, ed ella si cangerà in sangue.This therfore saith our Lord: In this thou shalt know that I am the Lord: behold I wil strike with the rodde, that is in my hand, the water of the riuer, and it shal be turned into bloud.Hæc igitur dicit Dominus: In hoc scies quod sim Dominus: ecce percutiam virga, quæ in manu mea est, aquam fluminis, et vertetur in sanguinem.
18And the fishes that are in the river, shall die, and the waters shall be corrupted, and the Egyptians shall be afflicted when they drink the water of the river.I pesci ancora, che sono nel fiume morranno, e si corromperanno le acque, e gli Egiziani, che bevon l'acqua del fiume, patiranno.The fishes also, that are in the riuer, shal dye, and the waters shal putrifie, and the Aegyptians shal be afflicted drinking the water of the riuer.Pisces quoque, qui sunt in fluvio, morientur, et computrescent aquæ, et affligentur Ægyptii bibentes aquam fluminis. 19The Lord also said to Moses: Say to Aaron, Take thy rod; and stretch forth thy hand upon the waters of Egypt, and upon their rivers, and streams and pools, and all the ponds of waters, that they may be turned into blood: and let blood be in all the land of Egypt, both in vessels of wood and of stone.Disse ancora il Signore a Mosè: Di' ad Aronne: Prendi la tua verga, e stendi la tua mano sopra le acque d'Egitto, e sopra i loro fiumi, e rivi, e paludi, e su tutti i laghi di acque, affinché si cangino in sangue: e sangue sia in tutta la terra d'Egitto, tanto nei vasi di legno, come in quei di pietra.Our Lord also said to Moyses: Say vnto Aaron, Take thy rodde, and stretch forth thy hand vpon the waters of Aegypt, and vpon their floudes, and riuers and pooles, and al the lakes of waters, that they may be turned into bloud: and be there bloud in al the Land of Aegypt, as wel in the vessels of wood as of stone.Dixit quoque Dominus ad Moysen: Dic ad Aaron: Tolle virgam tuam, et extende manum tuam super aquas Ægypti, et super fluvios eorum, et rivos ac paludes, et omnes lacus aquarum, ut vertantur in sanguinem: et sit cruor in omni terra Ægypti, tam in ligneis vasis quam in saxeis. 20And Moses and Aaron did as the Lord had commanded: and lifting up the rod, he struck the water of the river before Pharao and his servants: and it was turned into blood.E fecer Mosè, e Aronne, conforme avea ordinato il Signore; e quegli alzata la verga percosse l'acqua del fiume alla presenza di Faraone, e de' suoi servi: e quella si converse in sangue.And Moyses and Aaron did as our Lord had commanded: and lifting vp the rodde he stroke the water of the riuer before Pharao and his seruantes: which was turned into bloud.Feceruntque Moyses et Aaron sicut præceperat Dominus: et elevans virgam percussit aquam fluminis coram Pharaone et servis ejus: quæ versa est in sanguinem. 21And the fishes that were in the river died; and the river corrupted, and the Egyptians could not drink the water of the river, and there was blood in all the land of Egypt.E i pesci, che eran nel fiume, morirono: e il fiume si corruppe, e non poteano gli Egiziani bere l'acqua del fiume; e sangue fu per tutta la terra di Egitto.And the fishes, that were in the riuer, died: and the riuer, putrified, and the Aegyptians could not drincke the water of the riuer, and there was bloud in the whole Land of Aegypt.Et pisces, qui erant in flumine, mortui sunt: computruitque fluvius, et non poterant Ægyptii bibere aquam fluminis, et fuit sanguis in tota terra Ægypti.
22And the magicians of the Egyptians with their enchantments did in like manner; and Pharao’s heart was hardened, neither did he hear them, as the Lord had commanded.E fecero il simile i maghi degli Egiziani co' loro incantesimi: e s'indurò il cuore di Faraone, e non ascoltò Mosè, e Aronne, conforme avea loro ordinato il Signore.And the enchaunters of the Aegyptians with their enchantments did in like maner: and Pharaoes hart was indurate, neither did he heare them, as our Lord had commaunded.Feceruntque similiter malefici Ægyptiorum incantationibus suis: et induratum est cor Pharaonis, nec audivit eos, sicut præceperat Dominus. 23And he turned himself away, and went into his house, neither did he set his heart to it this time also.E volse ad essi le spalle, ed entrò nella sua casa, e non si piegò il cuore di lui neppur questa volta.And he turned away him selfe, and went into his house, neither did he yet set his hart to it this time also.Avertitque se, et ingressus est domum suam, nec apposuit cor etiam hac vice. 24And all the Egyptians dug round about the river for water to drink; for they could not drink of the water of the river.E tutti gli Egiziani scavarono intorno al fiume per trovar acqua da bere, non potendo bere l'acqua del fiume.And al the Aegyptians digged round about the riuer for water to drinke: for they could not drinke of the water of the riuer.Foderunt autem omnes Ægyptii per circuitum fluminis aquam ut biberent: non enim poterant bibere de aqua fluminis. 25And seven days were fully ended, after that the Lord struck the river.E passaron sette interi giorni, dopo che il Signore ebbe percorso il fiumeAnd seuen dayes were fully ended, after that our Lord stroke the riuer.Impletique sunt septem dies, postquam percussit Dominus fluvium.
7:1
Year of the World 2513.
Challoner
The God of Pharao, viz., to be his Judge; and to exercise a divine power, as God's instrument, over him and people. (Challoner)
Worthington
Moses participated in the divine nature, as judge, priest, prophet, etc. (Worthington)
7:3
Challoner
I shall harden, etc.; not by being the efficient cause of his hardness of heart, but by permitting it; and by withdrawing grace from him, in punishment of his malice; which alone was the proper cause of his being hardened. (Challoner)
Haydock
He took occasion even from the miracles to become more obdurate. (Haydock)
7:10
Took, or "threw down," as the Hebrew and Septuagint read.
7:11
Challoner
Magicians. Jannes and Mambres, or Jambres, 2 Timothy 3:8. (Challoner)
Pliny
The pagans represented Moses as the greatest of magicians. (Pliny, Natural History 30:1; Justin xxxvi.)
Calmet
They also, etc. Hebrew has three terms: "wise men, diviners, and magicians;" but the two last seem to be of the same import. "The enchanters did the like by their secret practices," either by words or by actions. Some say these operations were real; others affirm they were only apparent, and mere delusions. (Calmet)
"Whoever believes that any thing can be made, or any creature changed or transmuted into another species or appearance, except by the Creator himself, is undoubtedly an infidel, and worse than a pagan." (Council of Orange.) See St. Augustine, q. 21, de Trin. 3:7; St. Thomas Aquinas, 2, 2, 9, 17, a 2.
Menochius
The devil deceived the senses of the beholders; or brought real serpents, etc., thither. (Menochius)
7:12
Haydock
Devoured. Thus the superiority remained with Aaron. The rod was then restored to its pristine form, ver. 15. (Haydock)
7:17
Menochius
My hand. The rod was in the hand of Moses, but he was God's agent. (Menochius)
7:18
Calmet
River. The Samaritan copy repeats here the very words of God to Pharao, as the other speeches are also twice put at length. "Moses and Aaron went to meet Pharao, and said to him, 'The Lord,'" etc., as ver. 16, 18. See Exodus 11:7. (Calmet)
Haydock
This is very agreeable to the style of Homer; and Kennicott believes that the repetitions have been omitted in the Hebrew for brevity's sake, (Diss. 1 Chron. p. 383,) and that before the Greek version had been made. (Haydock)
7:21
7:22
Calmet
Like. They got a small quantity of water, either from the sea, from Gessen, (Wisdom 11:5,) or by digging wells, ver. 24. (Calmet)
This plague lasted a full week, ver. 25. The water which they found in the mean time in the wells was mixed with blood. (Philo; St. Augustine, in Psalm lxxvii.) Wisdom 11:7, thou gavest human blood to the unjust.
7:1
The god of Pharao.... Viz., to be his judge; and to exercise a divine power, as God’s instrument, over him and his people.
7:3
I shall harden, etc.... not by being the efficient cause of his hardness of heart, but by permitting it; and by withdrawing grace from him, in punishment of his malice; which alone was the proper cause of his being hardened.
7:11
Magicians.... Jannes, and Mambres, or Jambres, 2 Tim. 3.8.
7:1
1. The God of Pharao.] The name of God, which essentially is proper only to the three Diuine Persons of the B. Trinitie, and incommunicable to anie creature The name of God attributed to men. (Sap. 14.) is neuertheles by similitude attributed in holie Scripture to other persons. As (Exod. 22. v. 8.) Iudges, or princes, are called goddes, for the eminent authoritie and powre which they haue from God. So Moyses was Iudges called goddes. Moyses the God of Pharao. constituted the Iudge and God of Pharao, not only to punish him, for his obstinacie, and finally to compel him to dismisse the Israelites out of Aegypt, but also to terrifie him so in the meane time, that he being otherwise a mightie King, and extremly and often afflicted by Moyses, yet durst neuer lay violent handes vpon him, left himsefe, and al his nation should presently haue bene destroyed. As S. Hilarie (lib. 7. de Trinitate) & S. Gregorie (ho. 8. in EZech.) note vpon this place. Likwise Priests are called goddes (Exod 22. v. 28.) for their Priests called goddes Other title⸢s⸣ of God geuen to men. sacred function, pertaining to Religion and Seruice of God. Prophetes also are called Videntes, Seers (1. Reg. 9.) because by participation of diuine knowledge, they see sometimes the secretes of other mens hartes, things supernatural, and future contingent, though properly and naturally onlie God almightie is Scrutator cordis, the searcher of the hart, and knoweth al things (Sap. 1.) Againe S. Peter Moyses a Holie Prophete, Priest, and Prince. saieth (2. Epist. c. 1.) that iust men are made partakers of diuine nature. VVhich is rather more then to participate in name. Al which titles rightly perteined to Moyses, being in life Holie, in knowledge a Prophete, in function a Psal. 98. v. 6. Priest, and in powre a Prince. In the same sense of participation, Saintes are called our Mediators, Aduocates, Redemers, Deliuerers, and the like.
Aaron also was the prophet of God, but subordinate vnder Moyses, and ouer Pharao. S. Aug. q. 17. in Exod.
7:3
3. I vvil indurate] According to our purpose mentioned in the Annotations vpon the 9. chap. to the Romanes, we shal here recite the summe of S. Augustins Protestants hold God to be the cause that men do sinne, yet not the cause of sinne. doctrine (Ser. 88. de tempore) touching the hard question: How God did indurate Pharaoes hart. And withal we shal briefly explicate, according to the doctrine of the same, & other most learned Fathers of the Church, the true sense of this and like places, by which Zuinglius, Caluin, Beza, and other Sectaries, would proue that God not only permitteth, but also commandeth, inclineth, inforceth, and compelleth men to do that which is sinne: yea that God is the author, internal mouer, & inforcer, that man transgresseth; though they denie that God sinneth, or is cause of the malice of sinne. For exāple, Zuinglius Zuinglius doctrine. (Ser. de prouidentia Dei, ca. 5) saieth: Numen ipsum auctor est eius, quod nobis est iniustitia, illi vero nullatenus est. The diuine povvre it selfe is author of that thing, vvhich to vs is iniustice, but to him in no vvise is. And alitle after, Cum igitur Angelum transgressorem •acit, & hominem, ipse tamen transgressor non cōstituitur. VVhen therfore God maketh Angel, and man transgressor, yet himself is not made a transgressor. Cha. 6. Vnum igitur atque idem sacinus, puta adulterium aut homicidium, quantum Dei est auctoris, motoris, impulsoris, opus est, crimen non est: quantum hominis est, crimen acscelus est. Therfore the self same act, as adulterie or manslaughter, as it is of God the author, mouer, inforcer, is a worke, is not a crime: but as it is of man, is a crime, & a wicked act. Caluin (li 8. Instit. c. 17. para. 11.) affirmeth that the diuel, & the Caluins doctrine. whole band of the wicked can not conceiue, nor endeuoure, nor doe anie mischief, nisi quantum Deus permi•erit, imo nisi quantum ille mandarit. but so farre as God permitteth (which al Catholiques firmly beleue) nay •ut so far as he cōmandeth: which al Catholiques abhorre and detest. Likewise (li. 2. c. 4. para. 4) alleaging Gods wordes, saying he had aggrauated, and hardned Pharaoes hart, affirmeth, that which God did more, besides not mollifying his hart, was, quod obstinatione pectus eius ob•irmandum Satanae mandauit, that he committed his hart to Satan to be obdurated vvith obstinacie: making God the author, and Satan only Bezas doctrin. the minister of hardning Pharaos hart. Beza folowing this race (in Respon. ad Castallionem, Aphorismo 22.) saieth, God so vvorketh by euel instruments, that he doth not only suffer them to worke, nor only moderateth the euent, sed etiam vt excitet, impellat, moueat, regat, atque adeo (quod omniū est maximum) etiam creet, vt per illa agat quod constituit: but also sturreth them vp, driueth them forward, By their doctrin it necessarily foloweth, that God should he author of sinne. moueth them, ruleth them, and (which is most of al) euen createth them, that by them he may vvorke that which he appointed. Al vvhich (saith he) God doth rightly, and vvithout anie iniustice. So in dede these men say, when they are pressed with the blasphemous absurditie, that they make God author and cause of sinne, which necessarily and euidently foloweth of their doctrin. For by the very light of nature, it is clere, that the commander or inforcer is author of that euil which an other doth, by his cōmandement or inforcement, and by al law of nature and nations, diuiue and humane, is condemned as culpable and guiltie of the fault, which the other cōmitteth: but these ministers say (in the places aboue cited) God c•mandeth, inforceth, and vvorketh al that a sinner doth. Ergo, God by this doctrin must be author, culpable, and guiltie of sinne. VVhich is so blasphemous, and horrible to Christian eares, that they dare not say it in expresse termes.
Seing then God is said to haue indurated Pharaoes hart, and al, confesse that The state, of the controuersie. induration of hart is a most greuous sinne, the controuersie is: VVhether God commanded, inforced, and wrought the induration in Pharaoes hart, or only permitted it? or what els God did to Pharao, wherby his hart was indurate; and finally by whom it was properly indurate, by God, or by Pharao him S. Augustins doctrin. ser. 88 de temp. God forsaketh not, til he be forsaken. selfe? Al which S. Augustin explicateth, laying first this ground (which euerie one is faithfully and firmly to beleue) that God neuer forsaketh any man, before he be first forsaken by the same man: yea God also long expecteth, that a sinner which much and often offendeth, conuert and liue. But when the sinner Ezech. 〈◊〉. abideth long in his wickednes, of the multitude of sinnes riseth desperation, of desperation is ingendred obduration. For vvhen the impious. is comon to Pr•. 18. the depth of sinnes, he contemneth. Obduration therfore cometh not of Gods powre compelling, but is ingendred by Gods remisnes, or indulgence, and so not diuine powre, but diuine patience did harden Pharaoes hart. How often soeuer therfore our Lord saieth: I vvil indurate the hart of Pharao, he would nothing God by not punishing permitted Pharao to indurate him self. And that for his former sinnes. els to be vnderstood, but I wil suspend my plagues and punishments, wherby I wil permit him through mine indulgence to be obdurate against me. Perhaps some wil aske, why did God by sparing him, let him be indurate? why did God take from him his wholsome punishment? I answer securely: this was done, because Pharao, for the huge heape of his sinnes, deserued not as a child, to be corrected vnto amendment, but as an enemie was suffered to be indurate. For of them, whom Gods mercie suffereth not to be indurate, it is written: God Heb 12. Apoc. 3. Prou. 8. scourgeth euerie child vvhom he receiueth. And in an other place. VVhom I loue I correct and chastise: Againe VVhom God loueth he chastiseth. Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice, but certainly beleue, that not Gods violence made Pharao indurate, but his owne wickednes, and his vntamed pride against Gods precepts. Againe, what els is it to In absence of grace sinne obdurateth. say, I vvil indurate his hart, but when my grace is absent from him, his owne wickednes wil obdurate him?
To know this by examples: water is congeled with vehement cold, but the heate of the sunne coming vpon it, is resolued, and the sunne departing, it freezeth againe. In like maner by the lasines of sinners, charitie wa•eth cold, Gods grace in the obstinate, like the heate of the sunne in cold water. & they are hardned as yse: but when the heate of Gods mercie commeth vpon them, they are againe so•tned. So Pharao without pittie or compassion afflicting the Hebrewes, became as hard as yse, but Gods hand touching him with afflictions, he made humble supplication, that Moyses and Aaron would pray to God for him, promising what they demanded: againe, when the plagues were remoued, he was more indurate against God and his people, then before. VVherby we see, Gods gentlenes, indulgence, and sparing of Pharao, not his •igour, nor his wil or set purpose, but his permission, and Pharaoes owne wilful As a father for not punishing is saied to spoile, so God to indurate. malice hardned his hart, and brought him to obstinate contempt of Gods cōmandments. And therfore God did only indurate him, in that cōmon phrase of speaking, as a father, or a maister hauing brought vp his child or seruant delicatly, and not sufficiently punished his frequent faultes, wherby he becometh worse and worse, desperate and obdurate, at last the father or maister saieth: I haue made thee thus bad as thou art I by sparing thee and suffering thee to haue thine owne pleasure, haue nourished thy peruersnes, and carelesnes: Al the wicked may iustly be dam⸢ne⸣d. but some are iustified and saued. yet he saieth not this, as though by his wil and intention, but by his goodnes and gentlenes the man became so wicked. It may here be demanded againe; why did not our Lord so mercifully punish Pharao, as wholy to reclame him, for it semeth that had benne greatest mercie? and God dealeth so with some, why doth he not with al, that al might be saued? First it is most iustly and rightly ascribed to their iniquitie, which deserue to be indurate: againe why this sinner is reclaimed, and not an other of the same il deserts, is to be referred to Gods inscrutable iudgements, which are often secrete, neuer vniust. Let it therfore suffice piously and humbly to beleue, that as Moyses Deut. 32. Psal. 5. Rom. 9. God neuer willeth but only suffereth sine. testifieth, God is faithful and vvithout anie iniquitie, iust and right: and as the royal Prophet also professeth, Thou art not a God that vv••• iniquitie, and as the Apostle teacheth, there is no iniquitie vvith God. By al which and some more to the same effect (which we omit) S. Augustin concludeth againe, that properly Pharao Pharao abusing Gods benefites hardned his ow⸢n⸣e start. And ••• fully perished hardened his owne, hart, God only by bestowing benefites vpon him, which he abused, and not plaguing him so much, as he deserued, but letting him liue, and reigne, and persecute the Church for the time, vntil he and al his armie were in the middes of the sea. VVhither (as the same lerned father noteth (ser. 89.) their owne desperate boldnes drew them, vaine furie through their owne madnes prouoking them to goe so farre, where God not working, but only ceasing to continew his miracle, the waters returning to their owne nature, and meeting together inuolued and drowned them al.
Other like expositions the same lerned father hath in other places. As, q. 18. Other places of S. Augustin super Exodum, he teacheth that Pharao being already so wicked through his owne fault, other things were done to him and his people, which partly were to the correction of others, and might haue bene to his, but he abusing al. became worse & worse, by Gods suffering and dispensation, not only for his 〈◊〉. but euidently iust punishment. Li. 5. cont. Iulian c. 3. touching the ground of tentation ••••. 1. Gods iustice ••de 〈…〉nt when 〈◊〉 are •o•• notorious. he alleageth the Apostle saying: Euerie one is tempted of his ovvne concupiscence, abstracted and allured: but touching one kind of Gods punishing some, that are ouerwhelmed in obstinate sinnes, he alleageth the saying of an other Aopstle. God hath deliuered them into passions of ignominie; and into a reprobate ••n•e, Rom. 5. to do those things that are not conuenient, for God deliuereth them (saith he) conveniently: that the same sinnes are made both punishments of sinnes past, and are deserts of punishments to come. Yet he maketh not the willes euil, but vseth the euil as he wil, who can not wil anie thing vniustly. Againe, q. 24. It appeareth Gods patience of it self profitable, by euil harts made vnprofitable. (saith he) that the causes of induration of Pharaoes hart, were not only for that his Inchanters did like things (to those which Moyses and Aaron did. but the very patience of God, by which he spared him. Gods patience according to mens hartes is profitable to some to repentance, to some vnprofitable to resist God, & persist in euil: yet not of it selfe vnprofitable, but through the euil hart.
Briefly. q. 36. I haue harned Pharaoes hart, that is, I haue bene patient ouer him and his seruants. Epist 105. God doth not indurate by imperting malice, but by not imperting mercie (or grace) Li. de Proed•st. & Grat. c 4. God is sayed to Miracul•rum 〈…〉bera •••bra 〈…〉sabat. Not doing called sometimes doing the contrarie. indurate him, whom he wil not mollisie. So, to make him blinde whom he wil not illuminate. So also to repel him, whom he wil not cal. And •. 6 what is that to say: I vvil indurate his hart, but I wil not mollifie it. cap 14. It ought to haue auailed Pharao to saluation, that Gods patience deferring his iust and deserued punishment, multiplied vpon him frequent stripes of miracles, or miraculous punishmēts. Cap 15. Did not Nabucodonosor repent being punished after Freewil the cause of diuers endes in Pharao and Nabucodonosor. innumerable impieties, and recouered the kingdome which he had lost? But Pharao by punishment became more obdurate, and perished. Both were men, both Kings, both persecutors of Gods people, both gently admonished by punishments. VVhat then made their endes diuers, but that the one feeling Gods hand mourned in remembrance of his owne iniquitie, the other by his freewil fought against Gods most merciful veritie?
Neither is this the doctrin of S. Augustin alone, but of other Doctors also. Other ancient Doctors teach the same. Origen. Origen (li. 3. Periarch. c. de Libert. arbitrij) saieth: the Scripture sheweth manifestly, that Pharao was indurate by his owne wil. For so God saied to him: Thou vvouldest not: If thou vvilt not dismisse Israel.
S. Basil. (Orat. quod Deus non sit auctor malorum) saieth, God beginning with E•o. 4•. lesse scourges, proceeded with greater and greater to plague Pharao, but did S. Basil. not mollifie him being obstinate, neither yet did punish him with death, vntil he drowned himselfe, when he presumed through pride, to passe. the same way, by which the iust went, supposing the redde sea would be passable to him, as it was to the people of God. S Chrysostom. (ho. 67. in Ioan.) God is saied in holie Chrysostom. Scripture to haue indurate some, and deliuered some into reprobate sense, not for that these things are done by God (coming in dede of mans owne proper malice) but because God iustly leauing men. these things happen to them. And (in cap. 1. Rom.) He deliuered (into reprobate sense) is nothing els, but he Damascen. permitted. S. Damascen (li. 4. ca. 20. de fide orthodoxa) It is the maner of holie Scripture to cal the permission of God his act. As, He hath geuen them the spirite of Isa. 6. Rom. 11. v. 8. compunction; eyes, that they may not see: and eares that they may not heare, and the like; al which are to be vnderstood not as proceding of Gods action, but as of Gods permission, to wit, for mans free power of working. S. Hierom (Epist. Hierom. 150. resp. ad q. 10.) Not Gods patience is to be accused, but their hardnes who abuse Gods goodnes to their owne perdition. Theodoret. (q. 17 in Exod.) It Theodoret. is to be noted, that if Pharao had bene euil by nature, he had neuer changed his minde. And (after diuers mutations recited, how sometimes he would dismisse Israel, other times be would not) al these (saith he) Moyses recorded to teach vs, that neither Pharao was of peruerse nature, neither did our Lord God make his mind hard and rebellious. For he that now inclineth to this part, now to that, plainly sheweth freewil of the mind.
S. Gregorie (li. 11. ca. 8. Moral.) God is saied to indurate by his iustice, when he doth not mollifie a reprobate hart. And (li. 31. c. 11.) Our Lord is saied to Gregorie the great. haue indurated Pharaoes hart, not that he brought the hardnes itselfe, but for that his desertes so requiring, he did not mollifie it, with sensibilitie of feare infused from aboue. S. Isidorus (li. 2. ca. 19. de summo bono.) Sinne is permitted Isidorus. for punishment of sinne, when a sinner, for his desert forsaken of God, goeth into an other worse sinne.
Finally conference of holie Scriptures, as in other hard places, so in this, geueth light for better vnderstanding therof. For diuers places do not only shew that in al these resistances, mutations of mind, and obstinacie of hart, Pharao was neuer depriued of freewil, as the Doctors before cited do note, but also The act of induration attributed to Pharao himself in diuers places. expressly attribute the act of induration to himself. Cha 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart. v. 32. where the latin readeth in the passiue voice, ingrauatum est cor Pharaon••, Pharaos hart vvas hardned, which is Bible. 1552. 1577. 160•. more obscure, the Hebrew saieth actiuely, & the protestantes so translate, Pharao hardned his hart this time also. Likewise cha. 9. v. 7. the Hebrew saieth, Pharaoes hart hardned it selfe. Also v. 35. He hardned his ovvne hart, he and his seruants. Cha. 13. v. 15. VVhen Pharao had indurated himselfe. And, 1. Reg. 6. v. 6. How it 〈◊◊〉, God cast Pharao into the sea. when himselfe ranne in wilfully. VVhy do you harden your hartes, as Aegypt and Pharao hardned their hart? Al which are reconciled with the other textes, that say God indurated Pharaoes hart, vnderstanding that phrase in like sense to this. (cha. 15. v 4.) God hath cast Pharao his chariotes, and his armie into the sea. VVhere God only permitted, and no way forced Pharao and his armie, to follow the Hebrewes betwen the walles of water. As before is here noted out of S. Basil, and S. Augustin, and the text it Ser. 89. selfe maketh it euident. Againe manie other places confirme, that not God, Not God but man the cause of sine: proued by other scrptures. but the sinners owne wilfulnes, is the proper cause of his sinne. Iob. 24. v. 23 God hath geuen him place for penance, and he abuseth it vnto pride. Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil, the children of men cōmit euils without al feare. Osee. 13, v. 9. Perdition is thine, o Israel, only in me thy helpe. Rom. 2. v. 4. The benignitie of God bringeth thee to penance: but according to thy hardnes, and impenitent hart, thou heapest to thy selfe wrath. Ephes. 4. v. 19. Gentiles haue geuen vp themselues to impudicitie (or vvantonnes.) And manie like places shew, that God is not the mouer, author, nor forcer of anie thing, as it is sinne: but man him selfe is the author by wilfully consenting to tentations of the diuel, the flesh, and the world, and by abusing Gods benefites, and resisting his grace.
7:11
11. They also] True miracles, being aboue the course of al created nature, True miracles do certainly proue the truth. can not be wrought but by the powre of God; who is truth it selfe, and can Mar. 16. v. 20. lib. 2. v. 4. not geue testimonie to vntruth, and therfore they certainly proue that to be true, for which they are done. Other strange things done by enchanters, false prophetes, and diuels, are not in deede true miracles. but either sleights, by quicknes and nimblenes of hand, called legier-demain, conueing one thing Some strange things done by sleight, by deceipt of senses, & by course of nature, especially by diuels. away and bringing an other; or false presentations deceiuing the senses. and S. Aug. li. 18. c. 18. ciuit. imaginations of men, by making things seme to be that they are not; or els are wrought by applying natural causes knowen to some, especially to diuels; who also by their natural force can do great thinges, when God permitteth them. And so by enchantments and certaine secrecies, these sorcerers either conueyed away the roddes, and water, and brought dragons, and bloud. in their place, & more frogges, from other places; or els by the diuels vsing natural agents turned roddes into serpentes, water into bloud, & other matter into frogges: al which might be done naturally in longer time, & by the diuel in short time. Manie things aboue the diuels natural powre. The diuels powre is much restrained. But manie thinges are wholy aboue the diuels powre: as to destroy the world, to change the general order therof: to create of nothing: to raise the dead to life; to geue sight to the borne blind; & the like, which are only in Gods powre. In things also diuels naturally can do, they are much restrayned by Gods goodnes, lest they should deceiue, or hurt mankind at their pleasure. So these Enchanters fayled in the fourth attempt, not able to make more sciniphes,.nor anie more such prodiges: and were only permitted to produce such serpents, as were deuoured by Aarons serpent: and to change water into bloud: and to increase the number of frogges, for the greater plague, and no profite of the Aegyptians. Neither could they remoue anie plague. Nay themselues were so plagued with boyles, that for paine, or for shame, they could not stand before Moyses.
It is further to be obserued, that whensoeuer anie haue attempted to worke False prophets euer faile, when they pretend by miracles to proue their doctrine. Simon Magus confounded. miracles to proue false doctrin, they haue failed, and by Gods prouidence bene 3. Reg. •9. lib. 1. confounded. As when Baals false prophetes, crying to their false goddes from morning til noone, could not bring fire for their sacrifice: and yet the diuel brought fire to burne Iobs shepe and seruants: God permitting the one, and not the other. God also for a time suffered Simon Magus to make shew of miracles, and at last (as Egesippus li. 3. de excid. Hierosol. c. 2. and manie others testifie) to flie into the ayer, as though he would haue ascended into heauen, but S Peter praying to God, the magician, notwithstanding his wings wherwith he presumed to flie, fel downe and broke his legges, that he could not goe. To omitte manie examples, Gregorius Turonensis li. 2. hist. Franc. c. 3. witnesseth, that one Cyrola an Arian Patriarch, pretending to obtaine of God Cyrola an Arian Bishop detected. sight to a man, that feaned him selfe blind, the man was presently blind in deede, and exclaming cryed: Take here thy money which thou gauest me, to deceiue the world, restore me my sight, which I had euen now, and by thy perswasion, and for this money, I feaned to want. It happened worse to one Bruley a poore man in Geneua, whom Caluin with wordes and money perswaded Caluins attempt misproued and he de••iued to feane him selfe dead, and so pretending to raise him to life, the man was found dead in dede, and not he but his wife (hauing consented to the deuise) lamented in earnest, enuehing against that false Apostle, calling him a secrete these, and a wicked murderer, that had killed her husband. So writeth M. Ierom Bolseck in vita Caluini. And besides the womans vnexpected outcrie, and asseueration, that her husband was not dead before, but that, through Caluins perswasions, and promises to releue them with almes, they so feaned, al Geneua did knowe, that Caluin endeuoured to raise the man, and could not. These and manie others haue attempted and could do nothing, but against them selues.
Al the danger is when in dede wonders are done that may seme to be miracles. Gods prouidence in most danger. 1 His special warning not to credit preachers of a new Religion, though they pretend to be prophetes, or to worke wonders. 2 Most dangerous seducers reigne but short time. 3 Notes to know Antichrist. 4 Against most dangerous assaltes God sendeth most forcible resistāce. Against such therfore Gods prouidence more particularly assisteth his seruantes diuers wayes. First he warneth al to stand fast when such tentations happen. Deut. 13. If there rise among you a prophet, or one that saieth, he hath sene a dreame, and fortelleth a signe, and a wonder, and it cometh to passe which he spake, and he say to thee: Let vs goe & folow strange goddes, whom thou knowest not, and let vs serue them, thou shalt not heare the wordes of that prophet, or dreamer. In like maner our Sauiour foretelling that false christes, Mat. 24. & false-prophetes, shal by great signes & wonders seduce many, warneth al saying: Loe I haue fortold you. If therfore they shal say vnto you: He is in the desert, goe not out. Behold in the closets, beleue it not. Secondly God suffered not the Enchanters of Aegypt, nor Simon Magus long: and for the elect, the dayes of Antichrists dangerous persecution shal be shortned. Thirdly holy Scripture so describeth Antichrist, and his actes, as when he cometh he may Ioan 5. 2. Thes. 2. Apoc. 13. be sooner knowne. Our Sauiour saieth: The Iewes wil receiue him. S. Paul calleth him the man of sinne, importing one singular man, and the same replete with al wickednes. extolled aboue al that is called God, or is vvorshipped. Neither worshipping true God, nor other false God aboue him selfe. He shal be deadly wonded and cured. Not only he shal shew strange wonders, but also one of his prophetes shal bring fire from the firmament, & his image shal speake. Fourtly as our Lord gaue powre and authoritie to his great Prophet Moyses, against the Aegyptian Enchanters, in the end of the law of nature, before the written law: and to his first chief vicar S. Peter, in the beginning of the law of grace, to control & confound Simon Magus: so he wil send his two reserued great Prophetes Enoch and Elias nere the end of the world, to resist Antichrist, and to teach, testifie, and confirme with their bloud the doctrin of Christ. For they Apoc. 11 A⸢p⸣oc. 20. shal be slaine, and rise againe after three dayes, and ascend into heauen. Then See. pag. 19. Antichrist holding him selfe most secure, shal sudainly be destroyed. 2. Thes. 2.
Iannes and Mambres. 2. Tim. 3. knowen by tradition.
7:16
Induration of hart (saith S. Bernard) is neither cut with remorse, nor softened with pittie, nor moued with prayers, nor yeldeth to threates: yea is more hardned by punishments. li. 1. de consid. ad Eugen.
7:20
The first plague in water, in which the Aegyptiās drowned the Hebrewes infants. Theodoret q. 19. in exod. the like Ap. 16 Because the wicked spil the bloud of Gods Saintes, he wil geue them bloud to drinke.
7:1
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.5
… “Lest when,” he says, “looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, thou shouldest adore and serve them.” And Moses himself, being a man of God, was indeed given as a god before Pharaoh;
St Hippolytus † AD 235 On Daniel 3
… “He commanded that they should offer manaa” (i.e., in Chaldee, “oblation”) “and sweet odours unto him.” Of old, too, the Lord made a similar announcement to Moses, saying, “See, I have made thee a god to Pharaoh;”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.10
… Every valley shall be filled and every mountain and hill shall be brought low; and all the crooked shall be made straight.” For as we read in Exodus that God said to Moses,
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 20
… And what in the world is the reason, that although they say that this name was given even to Moses, since it is said, “I have made thee as a god to Pharaoh,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.3
… For He said to him:— I have made thee a God unto Pharaoh . And He gave him His priest for a prophet, And Aaron thy brother shall speak for thee unto Pharaoh, and thou shalt be unto him as a God, and he shall be unto thee an interpreter .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 7.10
10. Consider the other recorded instances in which this name was given by favour or assumed. To Moses it was said, I have made thee a god to Pharaoh
St Basil the Great † AD 379 The Letters 189
8. I am, however, at a loss to understand how our opponents with all their ingenuity can adduce the title of Godhead in proof of nature, as though they had never heard from Scripture that nature does not result from institution and appointment. Moses was made a god of the Egyptians when the divine voice said, “See I have made thee a god to Pharaoh.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.1
1. O man of God, and faithful servant, and steward of the mysteries of God, and man of desires of the Spirit: for thus Scripture speaks of men advanced and lofty, superior to visible things. I will call you also a God to Pharaoh
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
… Or, if you like, an Angel compared with God, or a man with an Angel. So our mind is perfect and commanding, but only in respect of soul and body; not absolutely perfect; and a servant and a subject of God, not a sharer of His Princedom and honour. So Moses was a God to Pharaoh,
St Gregory of Nyssa † AD 395 Against Eunomius 11.3
… But the enemy of the Lord, even though he grants his Lord the name of God, yet makes Him out to be on a level with the deity of Moses, since he too was a servant of the God over all, and was constituted a god to the Egyptians
St Gregory of Nyssa † AD 395 On the Holy Trinity, and of the Godhead of the Holy Spirit 1
… For Moses was appointed as a god of the Egyptians, since He Who gave him the oracles, &c., spoke thus to him, “I have given thee as a god to Pharaoh
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.1
… so that they consider Him to be the same as He has granted other men to be, even as He says to Moses: “I have made thee a god unto Pharaoh.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.2
… a blasphemous and perverse interpretation of it, for fear that some evil-disposed person to depreciate His absolute Divinity might quote the fact that the word God is sometimes applied by grace in the Divine economy temporarily to men, and thus apply it to God by unworthy comparisons, as where God says to Moses: “I have given thee as a God to Pharaoh,”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —He was a type of the reality: but the type has not all the qualities of the reality. Wherefore though Moses was not by nature God, yet, to fulfil the type, he was called a god. For He says “See, I have made thee a god to Pharaoh.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.15
… And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham , He said to Moses, the God of Isaac and the God of Jacob . And God made Moses a god to Pharaoh
Pseudo-Clement The Recognitions of Clement 2.41
… ‘The Lord your God is the God of gods, and the Lord of lords, the great God.’ Thus, although there are many that are called gods, yet He who is the God of the Jews is alone called the God of gods. For not every one that is called God is necessarily God. Indeed, even Moses is called a god to Pharaoh,
7:3
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 41
… For we find that some sins are even the punishment of other sins, as are those “vessels of wrath” which the apostle describes as “fitted to destruction;” as is also that hardening of Pharaoh, the purpose of which is said to be to set forth in him the power of God;
7:8
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.72
… “Moses and Aaron among His priests.” Truly was Moses great, who inflicted the plagues upon Egypt,
7:9
St Irenaeus of Lyons † AD 202 Against Heresies 3.21.8
8. Wherefore also Moses giving a type, cast his rod upon the earth,
Pseudo-Clement The Clementine Homilies 20.9
… And thus he will be adjudged to be with the good, all the more because, having obtained a composition which rejoices in evils, through fear of God he has done nothing contrary to the decrees of the law of God. And did not the Scripture by a mysterious hint point out by the statement
7:10
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… I am the Lord thy God.” A rod was taken to serve as a sign, and was changed into a serpent by angelical power;
7:11
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.5
… For in order that those who fly from death he may entice to death, he is outwardly dyed with the colours of immortality. And hence he wishes to seem a fig-tree or vine, and to produce sweetness and joy, and is “transformed into an angel of light,” ensnaring many by the appearance of piety.
7:12
Tertullian † AD 220 A Treatise on the Soul 57
… and it is no difficult matter to delude the external vision of a man whose mental eye it is so easy to blind. The serpents which emerged from the magicians’ rods, certainly appeared to Pharaoh and to the Egyptians as bodily substances. It is true that the verity of Moses swallowed up their lying deceit.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
Melchizedek expected Him; as His vicegerent, looked that he might see the Priesthood’s Lord whose hyssop purifies the world. Lot beheld the Sodomites how they perverted nature: for nature’s Lord he looked who gave a holiness not natural. Him Aaron looked for, for he saw that if his rod ate serpents up,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.15
94. He cast down his rod and it became a serpent which devoured the serpents of Egypt;
St Augustine of Hippo † AD 430 On the Holy Trinity 3.9
… For there is no other reason why they who made frogs and serpents were not able to make the most minute flies, unless because the greater power of God was present prohibiting them, through the Holy Spirit; which even the magicians themselves confessed, saying, “This is the finger of God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… which body is the Church; and this shall be in the end of time, signified by the tail, which Moses held, in order that it might return into a rod. But the serpents of the magicians, like those who are dead in the world, unless by believing in Christ they shall have been as it were swallowed up by,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 13.17
… Let us then, my brethren, hold unity: without unity, even he who works miracles is nothing. The people Israel was in unity, and yet wrought no miracles: Pharaoh’s magicians were out of unity, and yet they wrought the like works as Moses.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.13
… For out of that people were the Apostles, out of that people the first Church.…Thus the devil is being consumed with the loss of his members. This was figured also in the serpent of Moses. For the magicians did likewise, and casting down their rods they exhibited serpents: but the serpent of Moses swallowed up the rods of all those magicians.
7:13
St Jerome † AD 420 The Letters of St. Jerome 85.0
Paulinus had asked Jerome two questions, (1) how can certain passages of scripture (
7:16
St Jerome † AD 420 The Letters of St. Jerome 22.24
… Let no one dare to forbid you, neither mother nor sister nor kinswoman nor brother: “The Lord hath need of you.” Should they seek to hinder you, let them fear the scourges that fell on Pharaoh, who, because he would not let God’s people go that they might serve Him,
7:19
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.10
… How and by what means could I have instructed you, and I have not done so? By gentler measures? I have applied them. I passed by the blood drunk in Egypt from the wells and rivers and all reservoirs of water
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.15
92. Let us return to our hero Moses, and to loftier deeds, to show they were both superior as well as earlier. The king of Egypt would not let the people of our fathers go. Then Moses bade the priest Aaron to stretch his rod over all the waters of Egypt. Aaron stretched it out, and the water of the river was turned into blood.
Pseudo-Clement The Clementine Homilies 20.6
… According to such a change and conversion, air becomes first water, and ends in being fire through conversions, and the moist is converted into its natural opposite. Why? Did not God convert the rod of Moses into an animal, making it a serpent, which He reconverted into a rod? And by means of this very converted rod he converted the water of the Nile
7:20
St Ambrose of Milan † AD 397 On the Mysteries 9
… The streams of Egypt were running with a pure flow of water; of a sudden from the veins of the sources blood began to burst forth, and none could drink of the river. Again, at the prophet’s prayer the blood ceased, and the nature of water returned.
7:21
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.21.6
… threatening to bring back the deluge of water that occurred in the days of Noah. And it flows along, polluted always with blood and slaughter and drownings, as it became for Pharaoh through the agency of Moses, when he changed it into blood, and it stank.
7:1
1. AND THE LORD SAID TO MOSES. — God here answers the timidity and complaint of Moses, which he himself set forth in the preceding chapter, verse 12. BEHOLD I HAVE MADE THEE A GOD TO PHARAO. — "A God," not by nature, nor by hypostatic union: for such a thing is not made, especially one who already subsists, as Moses subsisted here; but by participation in the eminence and divine power against Pharao, as if to say: Do not fear, O Moses, the cruelty and pride of Pharao, because I have made thee as a god to Pharao, not one whom he faithfully adores, but whom he servilly fears as one who punishes, and whom he begs to heal; and, as Rupertus says: "Because thou, the gentlest of men, dost deem it unworthy to contend with Pharao, and thou dost humble thyself, behold I will exalt thee; and I will make thee a god to Pharao, so that thou mayest command the waters by the power of God, so that thou mayest create frogs; so that thou mayest command the earth and ashes, and mayest make gnats and boils in the king and his army; so that thou mayest command the air, and it may generate pestilence; so that thou mayest command fire, and it may be carried mixed with hail upon sinners; by commanding the elements thou shalt be a god to Pharao: behold how glorious a queen of virtues is humility, which is accustomed to fly to heaven." Thus far Rupertus. Whence the Chaldean renders it, I have made thee rab, that is, a prince, to Pharao. In a similar manner St. Basil became a god to the emperor Valens; St. Ambrose to the empress Justina; St. Athanasius, Hilary, Hosius and Lucifer to the emperor Constantius, while they rebuked them most freely, indeed compared them to Nero, Decius, Diocletian and Antichrist, as is evident from their words, which I cited in II Timothy 1, 7. Thus St. Bernard to Pope Eugenius: "Consider," he says, "that thou oughtest to be the form of justice, the mirror of holiness, the defender of faith, etc., the rod of the mighty; the hammer of tyrants, the father of kings, the salt of the earth, the light of the city, the priest of the Most High, the vicar of Christ, the Christ of the Lord, finally a god to Pharao." Thus Elias was a god to King Achab through his threats and plagues: whence in III Kings XVIII, 17, when the king said to him: "Art thou he that troublest Israel?" he answered intrepidly: "I have not troubled Israel, but thou and thy father's house, who have forsaken the Lord." See here what humility deserves, and how it itself exalted Moses, making him a god to Pharao. As Moses conquered Pharao, so the humble man conquers the devil. We read in the Lives of the Fathers, book VII, chapter XVIII, that the devil met St. Macarius and wished to strike him with a sharp sickle, but was unable to do so, and therefore cried out and said: "I suffer great force from thee, Macarius, for when I desire to harm thee, I am not able: while whatever thou doest, I am more overcome. Thou sometimes fastest, I never refresh myself with any food. Thou often watchest, but sleep has never oppressed me. But in one thing thou overcomest me, I myself confess." And when Macarius asked him what that one thing was, he said: "Thy humility alone conquers me," and having said this, while Macarius prayed, he vanished into the air. In the same place another Abbot says: "However much a man may humble himself in humility, so much does he advance on high; for as pride, if it ascends to heaven, is brought down even to hell: so also humility, if it descends to hell, then shall it be exalted even to heaven." In the same place another compares humility to St. John the Baptist, charity to Christ. "Every labor," he says, "without humility is vain. For humility is the forerunner of charity. As John was the forerunner of Jesus, drawing all to him: so also humility draws to charity, that is to God himself, because God is charity." In the same place, chapter XV, St. Anthony is preferred in merits to a certain tanner of wonderful humility, who continually said: "All this city enters into the kingdom of God on account of their justices; but I alone on account of my sins shall enter into eternal punishment." Hence St. Hilary, book VII On the Trinity, teaches that Christ is called God in Scripture in another way, namely not by constitution, but first, by name, because he is simply and precisely called God, as in John chapter 1: "The Word was God;"; secondly, by nativity, because he is called God not by adoption, but by generation: for he is called the Son of God begotten by the Father; thirdly, by nature, because he himself said: "I and the Father are one;"; fourthly, by power: for he himself said: "All power is given to me in heaven and on earth;"; fifthly, by profession, because he professed before the Jews persecuting him that he was consubstantial and equal to the Father, as in John v: "He called God his Father, making himself equal to God," and he confirmed this profession of his by miracles, and sealed it by his death and martyrdom. Thus St. Hilary. Note: For "God," in Hebrew it is Elohim, which is attributed by God to others, namely to angels and men, especially to those to whom God has communicated his power, judicial authority, or principality. Thus in Exodus XXII, 28, it is said: "Thou shalt not speak ill of the gods (judges), and thou shalt not curse the prince of thy people." Psalm VIII, 6: "Thou hast made him a little less than the angels," in Hebrew from Elohim. Psalm CXXXVIII: "In the sight of the angels (Hebrew Elohim) I will sing praise to thee." Where note: This name Elohim from the adjoining words is wont to be limited then, lest the true God be understood: for when it is placed absolutely, it is attributed to the true God alone; thus Psalm LXXXI, 1, it is said: "God hath stood in the congregation of gods, but in the midst he judgeth gods:" Gods, that is judges; for the true God, who is the supreme judge of all, is judged by no one; and verse 6: "I have said, You are gods," that is to say, Not in truth, but by communication and designation from me you are gods. Hence Christ, citing this passage, John X, 35, says: "If he called them gods, to whom the word of God was made," that is to say, If those are called gods who are gods only by participation and designation, how much more am I God, who by nature am God? See here how much God exalts his friends. Truly Philo, book I On the Life of Moses: "Since," he says, "all things of friends are common, God communicates his power and riches with the Saints." Hence Moses on account of his virtues, and on account of his wonders was called God by the Egyptians, as St. Cyril relates, book I Against Julian, and St. Justin, in his Exhortatory Oration to the Gentiles, after the beginning, and Eusebius, book IV of the Preparation for the Gospel, near the end, and he adds that he was called Mercury, on account of his understanding and interpretation of sacred letters. The same author relates that he was also called Musaeus. See here in Moses how true is the ancient saying: "A virtuous prince is the living image of God on earth." GOD OF PHARAOH. — Wrongly in Theodoret is read God of Aaron: for thus we have already read in him, Question XVIII: "How was Moses God to Aaron himself?" and he answers: "As God commanded Moses, so Moses commanded Aaron; whence Aaron was also called the Prophet of Moses." But the manuscript codex of Theodoret reads Pharaoh for Aaron, and thus Theodoret appears to have written it altogether. But some ignorant person, from the fact that Aaron the prophet of Moses is subjoined, also substituted Aaron for Pharaoh in the preceding passages, but wrongly. Note: Moses was God, not only of Pharaoh, but also of Israel; but in different ways: for he was God of Pharaoh, by punishing him; of Israel, by protecting, leading, ruling, and sustaining them; for what Eliseus says of Elias, IV Kings II, 12: "My father, the chariot of Israel, and the driver thereof:" you would say this more truly of Moses. As therefore God sitting upon the chariot of the Cherubim, Ezekiel 1, is the driver of the world, so Moses was the driver of Israel, Numbers XI, 11. Thus we read in the Lives of the Fathers, in Saying 107, that St. Macarius was called God of the monks. "They said," it says, "of Abbot Macarius the Greater, that, as God protects the whole world, and bears the sins of men: so also he was as it were a certain earthly god among the brethren, covering their faults, and those things which he saw or heard, as if not seeing and not hearing." In like manner be thou also an angel, nay God among thy brethren and companions. Learn here that vain is the glory which is sought from men, true that which is sought from God and received from him. Whence St. Chrysostom, homily 2 on the epistle to Titus: "I do not forbid," he says, "the seeking of glory, but I wish that to be sought which is true, which is from God, whose praise is not from men, but from God. Let us look to one thing alone, let all our intention be directed to this, namely in what manner we may deserve to be praised by the mouth of God. If we look intently at this, we shall always esteem all human things as nothing. That one or that one does not praise thee, thou losest nothing thereby; and if anyone should blame thee, he has harmed thee not at all. Whether praise or blame, from God alone does it have either profit or loss." Then he teaches that contempt of human praise makes us like to God. For as he was glorious from eternity, and is always glorified infinitely by the Father, Son, and Holy Spirit, and therefore does not need the praise of men, which throughout eternity before he created the world was none: so also is he a despiser of glory; whence he concludes: "Whenever," he says, "thou thinkest it difficult to despise glory, turn over these things in thy mind: if I despise this, I shall become equal to God, that is like him, and straightway contempt of glory will enter into thy soul." AND AARON THY BROTHER SHALL BE THY PROPHET. — As thou art now constituted by me a god, not by nature, but by participation: so thou shalt have Aaron as a like prophet, not one who is properly a prophet, that is, to whom God immediately reveals future things; but one to whom thou shalt reveal those things which thou understandest from me, so that by him as interpreter thou mayest speak them before Pharao, as is now explained; so that the Hebrew nabi, that is, prophet, may allude to the root nub, which signifies to speak. Thus the Apostle, I Cor. XIV, verses 4, 5, 42, 22, 29, 30, 39, calls prophets preachers of the word of God, and calls prophecy preaching, as I said there, where I also brought forward various significations of the name prophet. From this place therefore it cannot be gathered that Aaron was properly a prophet, although this itself is gathered from other places, namely from cap. IV, 27, where God revealed to him the return of Moses, saying: "Go to meet Moses;"; and I Kings II, 27, the Lord says to Heli the high priest, descended from Aaron: "Was I not plainly revealed to the house of thy father?" Beautifully Rupertus: "Since," he says, "Pharao is not worthy to speak with thee, O Moses, thou who art constituted his god, Aaron shall be thy prophet, about to announce the plagues which thou shalt make, or as thy minister about to inflict them: by the example namely of me, who do not speak to men through myself, but through my prophets I command those things which are to be announced to them or done by me; and these two men indeed acted thus, the one having power in speech, the other exercising power in making signs before Pharao." Where note that Aaron was not only the prophet of Moses, because he was his interpreter before Pharao, but also because at his command he made signs and inflicted plagues upon Egypt, as is evident from the rod turned into a serpent in this chapter, verse 10; whence cap. XIX the Lord says to Moses: "Say to Aaron: Take thy rod, and stretch out thy hand over the waters of Egypt, etc., that they may be turned into blood." And cap. VIII, 5: "Say to Aaron: Stretch out thy hand over the rivers, etc., and bring up frogs." And verse 16: "Speak to Aaron: Stretch out thy rod, and strike the dust of the earth, and there shall be gnats." Therefore Aaron brought upon Egypt serpents, blood, frogs and gnats, but by the command of Moses, as his God commanding. Whence also Moses, not Aaron, praying to God recalled and stopped these plagues, as is subjoined in the same places. Moreover the following plagues, as being more severe, namely of ulcers cap. IX, 9, of pestilence cap. IX, verse 15, of hail, thunder and lightning cap. IX, verse 23, of locusts cap. X, 12, of darkness cap. X, 22, not Aaron, but Moses alone inflicted upon Egypt by stretching out his hand. Tropologically, these things are aptly adapted by Nazianzenus, oration 22, and his Scholiast Nicetas, to two brothers, namely St. Basil and Gregory of Nyssa: "Moses," he says, "was the lawgiver of the Hebrews; thus Basil was the lawgiver of monks, and Nyssen was most holy like Aaron. Basil was the prince of priests, Nyssen was near to him, and as it were his tongue initiating others; both afflicted sin with ten plagues, divided the sea of vices; they depressed the Egyptians, that is, heretics and demons; they put to flight Amalec, that is, Julian, by the typical stretching out of the cross of their hands; and they fed the Israelites with heavenly bread and the water of heavenly doctrine, and led them to the heavenly kingdom."
7:3
3. I WILL HARDEN HIS HEART. — Calvin at this place, as it were with a battering ram, defends his heresy concerning God actively and properly hardening, so that he glories that all sophists are prostrated by it: and so Calvin himself translates, I will constrain his heart. Therefore this is Calvin's mind and opinion, although, in order to conceal or rather to cloak so infamous a poison, it is entangled, that God properly and actively hardened Pharaoh, not by sending hardness upon him, but then by delivering him over to Satan and enslaving him, so that his heart would harden more; then because by a certain secret motion, which would surpass our understanding, he governed his heart and hardened it to obstinacy: and yet God was not the author of sin, because he did this by just judgment; for the hardness of Pharaoh was sin, but the hardening was God's judgment. Thus he himself. But this heresy is unheard of in all ages and an execrable blasphemy, which Holy Scripture itself refutes both elsewhere throughout and here; that Pharaoh was hardened not by God, but by himself and his own malice properly and directly, is demonstrated: First, from the fact that God, having sent Moses, commanded Pharaoh ten times to release the people of Judah; therefore he willed that he make the people go, not therefore did he will to harden him so that he would retain him: for to will this properly is to will efficaciously that Pharaoh be unwilling to release the people; but to will that he release them, and to command this, and again efficaciously to be unwilling for this, and therefore to harden, manifestly contradict each other. Again, if God's will was to harden Pharaoh, therefore Pharaoh conforming himself to him did not sin: for God's will is the measure of all good will. Secondly, God punished Pharaoh resisting most severely; but God is not the author of those things of which he is the avenger, says St. Fulgentius, book I to Monimus, chapter III. Thirdly, Pharaoh himself gradually yielded to God, to Moses and to the Hebrews, when first he permitted them to go without their children and herds; secondly, with their children, but without herds; thirdly, altogether with his own to depart: therefore he himself was bending and hardening himself; indeed Pharaoh himself was not so impious as to vomit forth the cause of his hardness upon God; but he attributed it to himself, Exodus X, 16: "I have sinned," he says, "against the Lord." That Calvin contends to free God from blame, attributing sin to Pharaoh and hardening to God, he does this as impiously as ignorantly. For if the hardness of Pharaoh is sin, why is not hardening likewise sin, which is the cause of hardness? For a cause impelling to sin certainly sins, John VIII, 34; Romans I, 32; and especially then, when it impels efficaciously, so that another cannot resist it. But Calvin presses on, that to harden in God is not a fault, because this is God's just judgment; but this is a frivolous and empty pretense: for if hardness is a fault, by whatever end, by whatever judgment you impel to it, you commit a fault: for what is in itself evil and a fault, is not lawful by any end: and therefore this is not just but impious judgment of Calvin, and it amounts to saying as if you openly pronounce: God is the author of sin, but for this end so that he may exercise his judgment and the vengeance of preceding sins. Fourthly, not Pharaoh alone attributes to himself, but Scripture also attributes to him blame and hardening, when it now narrates that he, immune and free from punishment, returned to his nature willingly, Exodus VIII, verse 15: "Pharaoh seeing," it says, "that rest was given, hardened his heart;"; and chapter IX, 34: "Pharaoh seeing that the rain had ceased, increased sin, and his heart was hardened," that is, as it is in the Hebrew, jachbed libbo, that is, he himself hardened his heart. The same is evident in chapter VIII, last verse in the Hebrew: whence whenever our Interpreter in Exodus translates, it was hardened, understand he hardened himself, that is, the will of Pharaoh: for thus you should everywhere translate the Hebrew. Therefore Pharaoh himself properly and positively hardened himself; God however permissively and indirectly, as I shall say in Question II. Thus all the Fathers and Catholic interpreters everywhere think and explain it. Calvin objects, first: There is much difference between acting and suffering, between acting and permitting; but to harden is to act, therefore it is not merely to permit hardening, but to effect the hardness itself. I answer: In Hebrew and Latin phraseology, permission, indeed even occasion, is often called action; whence that common saying: The mild indulgence of fathers makes idle sons. And thus we commonly speak. Again, to act among the Hebrews is very broad, and is taken most widely, so that of Joseph, Gen. XLI, 13, in the Hebrew, the cupbearer says: Joseph restored me (namely through his prophecy, that is, he predicted that I would be restored) to office; and him, namely the baker, he hanged, that is, he predicted that he would be hanged. Thus here in cap. V, vers. 22, Moses says to the Lord: "Why hast thou afflicted thy people?" that is, why hast thou been the occasion of affliction to them by sending me to Pharaoh, and by this means exasperating him more against the Hebrews? Therefore with greater reason God, by his providence closing all things, defining the mode, time, degree and limit beyond which they shall not progress, to all the acts of men whatsoever, while he permits the wicked to act wickedly and to harden themselves, and assists them with his concurrence, so that they can do what they please, is said to act. Calvin presses on: Permission, like other negations and privations, is not judgment, is not vengeance, is not punishment; for these are inflicted positively by a judge. But hardening is judgment, vengeance and punishment for preceding sins: therefore it is inflicted not merely permissively, but also positively by God. I answer: The major premise is false: for although the sentence of a judge ought to be positive, the punishment inflicted by it is often privative, as when a judge punishes someone by deprivation of goods, by disqualification from offices and dignities, etc. Thus the Julian law punishes adulteresses by permitting them to be killed by their parents with impunity. In like manner the decree of permitting this or that person to be hardened is in God positive, and a positive action; yet the permission itself of hardening is not a positive action, it is nevertheless a great punishment; for who does not see it to be a great punishment of sinners, when God permits them to do whatever they please with impunity, and to rush into the depths of evils and hell? Add that in this hardening there is not merely permission, but also other positive actions of God, as I shall say in Question III. He objects secondly: Not once, but frequently here it is said that God hardened Pharaoh, not however that Pharaoh hardened himself: but it does not seem probable that Scripture would use improper language so many times. I answer: It is said many times here that Pharaoh hardened himself, as is evident from what has been said, more rarely that God hardened him, namely only in the 6th, 8th and 9th plagues, and when he pursued the Hebrews departing from Egypt, and he predicted this here to Moses, namely so that he might encourage him, as one about to experience such stubbornness of the king, and thus Moses would not be dismayed, thinking that Pharaoh was hardened not without God's providence and prediction, and he would know that the king's heart was in the hand of God, and was to be softened by him at last, so that he would let the Hebrews go, as indeed he did after the last plague of the firstborn. He objects thirdly: God, cap. X, vers. 1, says that he hardened Pharaoh, so that he might show his signs, plagues and power in him: therefore by his signs and scourges he did not harden Pharaoh, but rather hardened him for this purpose, so that he might have occasion to scourge him, and to show his justice and power in him. I answer: God shows his power in Pharaoh, not by hardening him, but by scourging and punishing him when hardened, concerning which more in their proper places: otherwise indeed if Pharaoh did not freely harden himself, but God hardened him, what struggle was there between Pharaoh and God? for thus God did all, Pharaoh nothing. What power, I ask, does God show in a hardened stone; or what struggle can there be with a stone?
Question 2: In What Ways Did God Harden Pharaoh? You will ask secondly, if not directly and positively, in what ways then is God said to have hardened Pharaoh? I answer first, permissively, where note: God permits sins in a different and far more powerful way than man, for example a prince, permits the same: for God holds the wills of all men in His hand, so that He can bend them in any direction whatsoever; but the will of man without God's nod cannot go forth into any work whatsoever, whether good or evil, unless God loosens the reins of His permission to it, indeed when He positively concurs with it and cooperates with it to produce this act and work. Just as therefore he who holds a lion bound with a rope, if he loosens and releases it, and the lion being freed kills someone, is said to have killed that man by holding the lion, not by himself, but by the lion whom he released: so also God, allowing the will to sin and to harden itself in sins, is said to harden it himself, especially because by His concurrence He concurs in this act of hardening. Secondly, Pineda in Job chapter VIII, verse 20, number 3, explains thus: I will harden, and, as it is in Hebrew, I will strengthen or fortify the heart of Pharaoh, that is, I will make the heart of Pharaoh, hard, strong, powerful to resist, and not at all timid or soft: for this natural constancy and courage, by which it came about that Pharaoh was tenacious of his purpose and did not easily change it, was from God the author of nature, but Pharaoh himself abused it as if with weapons, in order to resist his creator. This exposition is true, but not complete; for this hardness of Pharaoh was not merely a certain natural constancy, but moreover stubbornness, obstinacy and perversity of a proud mind; of which vices God was not the author, but God hardened Pharaoh either through miracles, first, of the magicians: for when Pharaoh saw his magicians perform the same portents which Moses performed, he despised the portents of Moses and of God; whence then not so much God as the magicians are said to have hardened Pharaoh. But after the magicians were overcome by Moses and struck by him with sores, they could no longer stand before Pharaoh and harden him, then at last God is said to have hardened him, chapter ix, verse 12: for there God is first said to have hardened Pharaoh, because namely these miracles of God were at the same time plagues and blows, which, striking the hard mind of Pharaoh, did not soften it, but made it harder. Add thirdly, God after the plagues was putting before Pharaoh these or similar thoughts: God wishes you to yield to Him and humble yourself; He wishes you to lay aside your proud and hard mind; He wishes you to release the Hebrew people, whom you oppress tyrannically, let it be to you of great honor, utility and glory. By which thoughts the proud mind of Pharaoh being irritated, grew more swollen, hardened, inflamed and resisted God, and said: Who will command me? I am Pharaoh the great king. Who is the God of the Hebrews who will snatch this prey from me? I will not yield, I will not release the people. And this properly seem to be signified by the words of Scripture, by which after most of the plagues immediately follows: "And the Lord hardened the heart of Pharaoh, and he hearkened not unto them." And in this sense Augustine says, book V Against Julian, chapter III, that God hardened Pharaoh not only by His patience, but also by His power (that is by powerful command, plagues and scourges). God hardened Pharaoh therefore, that is, by that mode of providence in miracles both being sent and recalled, in permitting the arts of the magicians, in the rigor and rigid demand of Moses, and in other things which God used around him, by which Pharaoh hardened himself more, and by which God foreknew that he from his own malice and his own choice of will would harden himself more, not however by which God himself intended to harden him. Thirdly, God hardened Pharaoh by withdrawing from him His grace, which would soften his heart, just as the sun hardens clay, not by positively producing hardness, but by drawing out the moisture which tempered and softened the clay; so also God, says St. Augustine, hardens the heart not by withholding grace, but not by impelling to malice; understand "grace," not all grace, but abundant, powerful and efficacious grace; for God leaves to the hardened some grace, by which He moves and strikes them from time to time: otherwise they would be altogether hopeless of salvation, and as if damned; but this grace is rare, thin and slight. Fourthly, by giving him wealth, courage, dominion, glory and provisions, by which he fortified himself in his tyranny. Fifth and most aptly, God is said to have hardened Pharaoh, because when He saw him hard and obstinate, He did certain things concerning him, from which Pharaoh took occasion to harden himself further. For which note: Pharaoh, desirous of dominion, had plainly confirmed his mind to retain the Hebrews, so that he might rule over them, and that he might apply a people so distinguished and industrious to the public works of his kingdom; for he was receiving immense profit from them. Hence it came to pass that, when God wished to withdraw them from him and lead them out, he all the more desired to detain them, and all the more confirmed his mind in this will, ambition and tyranny. God therefore hardened Pharaoh, first, by His plagues and scourges, and this by sending them not all at once and excessively, but gradually, moderately and at intervals; so that He gave him rest by withdrawing the scourge for a time, with the result that these plagues were less than his tyranny and hardness, and could not soften or break his mind, so inflamed and confirmed in the lust of dominating the Hebrews, but rather kindled and confirmed him all the more in it: for his heart was hard like adamant, which the more it is struck, the more it hardens; for a hard and depraved affection converts all things to its own hardness and depravity; and although during the scourge he seemed at times to soften (as hard men do soften at times for a season, with alternating affections of mind), yet when it ceased, he straightway returned to his nature and hardness. Whence in Exodus VIII, 15, it is said: "And when Pharaoh saw that rest was given, he hardened his own heart." Thus St. Augustine here, Question XXXVI, and Anastasius of Nicaea, Question XXIX. Therefore, just as wicked and stubborn children become harder from beatings, so also Pharaoh from the beatings of God. Whence, just as a teacher beating a stubborn child is said to harden him by his scourges and make him more stubborn: so God by His plagues is said to have hardened and made harder the heart of Pharaoh, not by imparting hardness to him, but by setting before him scourges, by which he himself hardened himself all the more, and resisted God more strongly.
Question 3: What Is Hardness of Heart? You ask thirdly, what is hardness of heart, and what are its properties and effects? St. Bernard responds, in Book I of On Consideration, to Eugene: "A hard heart," he says, "is one which is not torn by compunction, nor softened by piety, nor moved by prayers, nor yields to threats, but is rather hardened by scourges. A hard heart is ungrateful for benefits, unfaithful to counsel, cruel in judgments, shameless in base things, fearless in dangers, inhuman in human matters, rash in divine matters: forgetting the past, neglecting the present, improvident of the future: for it is such that of past things, except for injuries alone, nothing whatsoever does not pass away, of present things nothing does not perish, of future things there is no foresight, except perhaps for vengeance; and, to embrace in brief all the evils of this horrible evil, a hard heart is one which neither fears God nor reveres men." Now the properties of a hard heart are, first, those with hardened hearts do not wish to understand in order to act well, they close their eyes and ears to salutary warnings, they do not wish to hear those things which pertain to virtue and salvation. "Who," as Job says, cap. XXI, vers. 14, "said to God, Depart from us, we desire not the knowledge of thy ways." Thus Pharao, Exodus V, 2: "Who," he says, "is the Lord that I should hear his voice? I know not the Lord;" hence Job, cap. XXIV, says such are rebels against the light. Hence secondly, God in turn abandons, casts off and despises such, Prov. I: "You have despised all my counsel, and my reproofs you have neglected: I also will laugh at your destruction, and will mock when that shall come upon you." Thirdly, such, as the Wise Man says, Proverbs II, rejoice when they have done evil, and exult in the worst things; their ways are perverse, and their steps infamous; and cap. XII: "As it were in sport a fool worketh mischief." Fourthly, those hardened have come into the depth of evils, and despise God and men. Prov. XVIII: "The wicked man," it says, "when he shall come into the depth of sins, contemneth: but ignominy and reproach follow him." Fifthly, their sin is said to be indelible, and a wound incurable, because it is scarcely and hardly forgiven; hence Jeremiah XVII: "The sin of Juda," it says, "is written with a pen of iron, and with the point of a diamond;" and cap. XXX: "Thy bruise is incurable." Sixthly, they are not ashamed even of the most base crimes, but, as Jeremiah says, cap. III: "Thou hast had a harlot's forehead, thou wouldst not blush." Seventhly, such are almost incorrigible: whence the Wise Man says of them, Eccles. VII: "Consider the works of God, that no man can correct whom he hath despised;" and Wisdom XII: "Wicked is the nation, and their malice natural, and their thought could not be changed for ever." Eighthly, such struck by God do not feel it. Jeremiah V: "Lord, thou hast struck them, and they have not grieved;" such also do not feel the stings and remorse of conscience, because they have as it were extinguished it. Ninthly, on account of inveterate and strengthened habit of sinning, it becomes as it were impossible for these to act well and not to sin. Jeremiah XIII: "If the Ethiopian can change his skin, or the leopard his spots: and you may do well, who are accustomed to do evil." And St. Augustine, lib. VI Confessions: "I sighed," he says, "bound not by iron of another, but by my iron will. My will held me, and from it had made me chains. For from a perverse will was made lust, and when lust is served, it becomes habit, and when habit is not resisted, it becomes necessity; with certain rings linked to itself, hard servitude held me tightly." Tenthly, St. Paul to the Romans, I and II, says such treasure up wrath for themselves, and are delivered unto a reprobate sense, and elsewhere calls them children of perdition and distrust, and vessels fit for destruction, who desparing have delivered themselves to all manner of uncleanness. Eleventhly, these heap sin upon sin, and daily grow worse, and, as it is said in Apocalypse XXII, those who are in filth, become more filthy. "Then is unhappiness consummated," says Seneca in Proverbs, "when base things not only delight but also please; and there is no longer place for remedy, where what were vices become customs." Such was Cain, Genesis IV, 18; the sons of Heli, I Kings II, 22; Saul, I Kings XVII, 18; Sedecias, II Paralipomenon XXXVI, 13; the Jews, Jeremiah II, 20; the chief priests, Matthew XXVII, 4.
Question 4: How Does God Treat the Hardened? You ask fourth, how God treats the hardened, and how He conducts Himself toward them? I answer: As a punishment for the sins which they have committed, first, He permits them to follow their desires and lusts, nor does He remove from them the enticements, occasions and temptations of these things, Psalm LXXX: "I sent them away according to the desires of their heart, they shall go in their own inventions." And Paul to the Romans I, says God delivered them up to the desires of their heart; hence also Psalm LXXII, it is said: "They passed into the affection of the heart," that is, whatever they desired and coveted in their heart, this they obtained, and all things succeeded for them according to their wish. Second, God gives them an abundance of temporal things, and prosperous successes, by which they, blinded, rush into all crimes and their own destruction, Psalm LXXII: "Their iniquity came forth as it were from fatness," that is, from a heart made fat and rich, on account of the abundance of temporal things, their iniquity proceeded. Third, God takes away from them tribulations, by which chastised sinners return to a sound mind, Psalm LXXII: "They are not in the labour of men, and they shall not be scourged with men;" or if He scourges them, He sends them lesser afflictions than such as their hardness could be bent or broken by, so that by the scourges of God they harden themselves all the more. Fourth, God forbids the Saints to pray for such people, Jeremiah VII: "Thou therefore pray not for this people, and stand not against me, for I will not hear thee;" and chapter XV: "If Moses and Samuel shall stand before me, my soul is not towards this people." Fifth, God removes from them good admonishers, confessors, teachers and holy angels, Jeremiah LI: "We would have healed Babylon, but she is not healed: let us forsake her therefore, for her judgment reacheth unto heaven;" and Paul Acts XIII, to the Jews: "Seeing you reject it (the word and kingdom of God), behold we turn to the Gentiles; for so the Lord hath commanded us." Sixth, He takes away from them the preaching of His word, by which the mind is illuminated, nourished, bent, and stirred up to repentance. Amos VIII: "Behold, the days come, saith the Lord, and I will send a famine upon the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord." Seventh, by God's permission such people fall in with flatterers and evil counsellors, who impel them into evils and their own ruin. Thus Roboam, following the counsel of foolish young men, lost a great part of his kingdom. Thus Absalom neglected the useful counsel of Achitophel, and preferred the counsel of Chusai, which was his destruction. Eighth, God permits false teachers and prophets to arise, who by their signs, hypocrisy, and flattering words seduce the hardened, as the magicians did before Pharaoh, and thus the Antichrist shall do, II Thessalonians II, 12. Ninth, God loosens the reins to the devil; giving him greater faculty to lay snares and harm such men, which being received by him, he wonderfully harasses and tempts them, both by seducing their minds with vain and false opinions, and by presenting various objects of pleasures and various enticements of vices, and also by disturbing phantasms and inflaming affections, and by sending false prophets who seduce them, concerning which matter there is a wonderful vision of the prophet Michaiah in III Kings XXII, 19. Tenth, He takes away from them good examples, good rulers and princes, good companions, and almost all the aids of salvation, and permits contrary things to be set before them, which incite them to all evil, so that they offend and fall everywhere, which Isaiah declares by a beautiful similitude of a vineyard in chapter V. Thus Pererius. Finally, the reward of an obstinate will is an obstinate and perpetual burning of hell. Hear St. Bernard Epistle 253: "For this reason the evil of an inflexible and obstinate mind is punished eternally, although perpetrated in time; because what was brief in time or in deed, is known to be long in a stubborn will: so that if he should never die, he would never cease to wish to sin, but would always wish to live, so that he could always sin."
7:4
4. And I will stretch out my hand, — I will strike, I will afflict, I will punish. By the Greatest Judgments, — by the greatest plagues. Whence the Septuagint translates, with great vengeance, which shows to all the most just judgment of God upon the Egyptians.
7:6
6. Thus they did. — It is a Hebrew pleonasm: for He had already said that they did thus.
7:7
7. And Moses was eighty years old. — Therefore since Moses presided over the people for 40 years in the desert, Deuteronomy VIII, 2, and died in the year of his age 120, Deuteronomy XXXIV, 7, from this it follows that he immediately began these signs and these plagues before Pharaoh, and completed them all in a short time, since he began in the year of his age 81, and in the same year at the beginning of spring, led the people out of Egypt. Thus Rupertus and Abulensis.
7:8
8. And the Lord said to Moses and Aaron, — to Aaron mediately; for God spoke immediately to Moses alone. Whence He subjoins: "Thou shalt say to Aaron."
7:9
9. Show signs. — In Hebrew it is, give for yourselves a sign, that is, prove by a sign what you say, namely that God wishes me to let the Hebrews go out of Egypt. Take thy rod. — The same rod is now called Moses', now Aaron's, now God's, because it was the instrument of all of them for working miracles and the plagues of Egypt.
7:10
10. They did as the Lord commanded. — Therefore first Moses and Aaron besought Pharaoh on behalf of God, that he would let the Hebrews go for three days' journey for the sake of sacrifice; but when Pharaoh refused this and demanded a sign, immediately Aaron brought forth the rod, which was turned into a serpent: for God did not wish these signs to be obtrusively thrust upon Pharaoh, but only to be done at his request, as is evident from verse 9. Took. — In Hebrew, Chaldaic and Greek it is cast forth.
7:11
11. And Pharaoh called the wise men and the sorcerers. — "Wise men" here are called those skilled in secret things, or in the art of wonders, who were both sorcerers and enchanters. For sorcerers the Hebrew is meccassephim, which properly signifies jugglers, but extends to any magicians whatsoever. The Septuagint translates it sophists and pharmacists, that is, poisoners; Onkelos translates it magicians; Aquila, that is, those who know and perform hidden things. The chief of these were Jannes and Mambres, as is evident from II Timothy III, verse 8, concerning whose sepulchre Palladius relates marvels in the Life of blessed Macarius, seen and discovered by him: namely that they were buried in gardens, in which they themselves while living had planted trees of every kind, hoping that after death they would enjoy delights in that as it were paradise; this place however was held by demons, who therefore invaded blessed Macarius as he entered it, but were put to flight by him with the sign of the cross. And Macarius, examining all things, found fruits of pomegranates which had nothing within: for they were dried up by the sun; and also very many golden offerings. Note: Pliny, Justin, St. Augustine and others everywhere relate that the inventor of magic was Zoroaster, who on the same day on which he was born laughed, and lived scarcely in the time of Ninus and Abraham, nearly 600 years before Moses: some wish this Zoroaster to be Cham the son of Noah. But according to Cassian, Serenus the Abbot, Collection VII, chapter XXI, makes the origin of magic prior to the flood; for he says it began at that time when the sons of God were mixed with the daughters of men, Genesis VI; nor did magic perish in the flood, because Cham learned it before the flood, and promulgated it after the flood. Did likewise. — You will ask, in how many ways can magicians and demons effect their wonders? I suppose, and neither demons nor magicians can effect true miracles. For a miracle is that which surpasses all the power of nature, and all the faculty of natural causes and of men and angels: they can however effect certain things which surpass the power of men and other natural things, which therefore are wonders to men, not miracles. I say first, that most of the wonders which a demon effects are not true and real things, but only juggleries. For a demon can so perplex and deceive the imagination, or the eyes, that they think they see what in reality does not exist, and this first, by so powerfully moving the imagination of men, that they imagine they see what does not exist, just as those dreaming think we see wonders which in reality are not. Galen and others bring forth marvellous examples of this, such as of one who through a vitiated imagination thought he had an enormous nose like a cubit; and another, who did not wish to be touched, because he said he had a body of glass; and a third, who did not wish to eat, because he said he was dead. Second, by disturbing the organ of sight, just as those with eye diseases think they see wonders which in reality are not, nor are seen. Third, by changing the external medium, just as in waters a straight rod appears broken or reflected. In this way, through juggleries namely, Apollonius of Tyana raised the dead; for by means of a demon he deceived the eyes of men, so that they thought alive one who was dead. In this way also Circe the sorceress transformed the companions of Ulysses into various beasts. Thus also those Italian poisoners, whom Augustine mentions, book XVIII of the City of God, XVIII, transformed travellers into beasts of burden which would carry their loads. Thus also today werewolves through juggleries transform themselves into wolves, and attack and tear sheep, and even men. Thus also a demon gives to witches gold, silver, and food at times, not true, but phantastic; whence when they come to themselves, they hunger, as if they had eaten nothing. I say secondly, that demons can work marvels through local motion: for they are most swift and most strong. Thus first, Satan by fire sent down from heaven consumed the sheep and servants of Job, Job I. Thus in these years by most powerful winds he has overturned houses and towers. Thus secondly, he lifted up Simon Magus into the air, so that he flew; thus also in our day our witches fly. Thus Albert the Great says that sometimes cattle rained down, which indeed demons, or angels, had previously lifted up into the air from elsewhere. Thirdly, a demon can suddenly remove a man, or some other thing from the sight of men, and thus render it invisible. Thus Apollonius vanished from the eyes of Domitian. Thus Gyges by means of a ring made himself invisible to those present. But a demon cannot make one body be in two places, or two bodies in one place, or a body pass from one extreme to another without passing through the intermediate space. Again: "When a demon," says St. Thomas, I part., Question CXIV, art. 4, to 2, "can form a body from air, of whatever shape and figure, so that assuming it he may appear visibly in it: by the same reasoning he can put around any corporeal thing whatever corporeal form, so that it may be seen in its likeness." Fourthly, a demon can make statues move, walk and speak, because he himself moves them, and according to them forms speech similar to human speech in the air. In a similar manner he effected that Claudia, a Roman Vestal, in testimony of her chastity, drew out a ship stuck in the Tiber with her girdle, and led it where she wished; and Tuccia for the same reason carried water drawn from the Tiber in a sieve to the Capitol. Fifthly, a demon can put on corpses or phantoms of men, lions and animals, and through them, as if they were alive, mock and terrify men, as he attempted to do to St. Anthony. Sixthly, he excites marvellous affections of love, hatred, anger, sadness, and also marvellous phantasms in a man, by moving the humours in the body, especially black and yellow bile. I say thirdly, a demon can work marvels by applying active things to passive things, and mixing them together through natural causes; for he knows most deeply the marvellous virtues of natural things. For if physicians make theriac and medicines, whose marvellous virtues we experience: much greater things can a demon do, who knows far better the powers of herbs, gems, animals and other things, and who can bring them most swiftly from India or another part of the world, and mix them with other things; yet a demon cannot immediately produce any substantial or accidental form; indeed he cannot produce a perfect animal without seed, or from seed suddenly form a perfect one of proper size; finally he cannot transform anything into anything, nor suspend the action of natural causes. That demons can work marvels in this third way is evident, both from the fact that we see certain marvellous things act in this way, as Pliny relates of the remora fish, lib. XXXI, cap. 1, that if it adheres to huge ships, even if they are driven by most powerful winds, it delays and stops them; and from the fact that men work marvels in this way, as Plutarch relates of Archimedes in Marcellus, that he alone by mathematical machines drew a huge laden ship to himself, and wrought great slaughter in the Roman fleet. In this way also Severinus Boethius in a certain letter, whether written to him by Cassiodorus or by Theodoric, is said to have done certain marvels, namely that metals roared, a bronze serpent hissed, simulated birds sang most sweetly, aerial men sounded trumpets in the air. See more in Delrio On Magic.
7:12
12. And they cast down every one his rod, and they were turned into serpents. — Some think that these magicians did not produce true serpents, but by their tricks deceived the eyes of the spectators, or presented to them only certain phantasms and simulacra of serpents, just as our jugglers and charlatans display marvels to the people through a curtain—simulacra of things that are not. Thus Nyssenus, Prosper, Part I, On the Promises, chapter XV; Justin in Questions of the Orthodox, Question 26; Rupertus, and Tertullian, in the book On the Soul, where he says: "Demons are accustomed to provide phantasms and to fashion bodies, by which they deceive the outward eyes; but the truth of Moses devoured their falsehood." But it is more truly held by St. Augustine, Theodoretus, Lyra, Abulensis, Burgensis, Cajetan and others, that these were true serpents of the magicians. It is proved first, because Holy Scripture calls these serpents of the magicians equally as it calls those of Aaron and Moses, serpents. Second, because the serpent of Aaron devoured the serpents of the magicians: which devouring was certainly true. For there was no illusion in these divine portents of Moses: otherwise Moses would have mocked the Egyptians with empty phantasms; they were therefore true serpents, which, produced by the magicians, were devoured by the serpent of Aaron. Third, because in the third sign of gnats the magicians failed, because they could not produce them; therefore they truly performed the first two signs, otherwise they would have failed in those as well. Fourth, if they had not been true serpents, Moses would have exposed this deception, and thus confounded them. Finally, this demon exerted all his power and ingenuity; therefore he produced true serpents here; for he feared that if he produced false ones, Moses would expose the fraud, to the great shame and mockery of himself and the magicians. You will ask, how did the magicians produce these serpents? Cajetan thinks that demons had already gradually disposed the rods of the magicians through certain natural things unknown to us, but most efficacious, into the form of serpents; so that, when the magicians cast their rods to the ground, they already had the ultimate disposition to the form of serpents, which disposition was then immediately induced and true serpents were produced. But this is scarcely probable, both because serpents, being perfect animals, cannot be generated except from the seed of a parent (which was not here), and because no natural cause can immediately convert a rod into a serpent: for a rod and a serpent are very far apart; but first the rod must be corrupted, and converted into other and other things, and finally into serpents. But here when the magicians cast the rods, they were true rods, and immediately serpents appeared in place of rods: therefore they could not have been produced so quickly and immediately from the conversion of rods: for among forms there is a certain natural order, which can be changed neither by a demon nor by an angel, but by God alone. Third, because these serpents were not tender and small, but great, perfect and long like the rods: for they were equal to the rods; otherwise the rods would not have been seen to be changed into serpents. Second, Calvin thinks that God changed the rods of the magicians into serpents, namely by creating them, which the magicians would substitute for rods: but that God did this in just vengeance, namely so that He would ensnare and harden Pharaoh and the Egyptians, impious and unbelieving, in falsehood. But away with this monstrous blasphemy! For Scripture in verse 11 expressly says that these things were done not by God, but by the incantations of the magicians, by which a demon was certainly invoked and present; and if God here on both sides, namely both with Moses and with the magicians, was the maker of serpents; therefore He fought against Himself, and was a witness both to the falsehood of the magicians and to the truth with Moses: and He sealed and confirmed both this and that by a supernatural work, and by His own seal, namely by a miracle. I say therefore that demons brought these serpents from elsewhere, and suddenly and imperceptibly substituting them in place of the rods, which were withdrawn: so that whoever saw these things, ignorant of magic and fraud, would think that the magicians, equally as Aaron, had converted their rods into serpents: and by this reasoning Scripture, which speaks after the manner of the common people, says that the magicians did similarly as Aaron had done; for in like manner it says in chapter III, verse 2, that the bush burned, because to those beholding it appeared to burn, when in truth it did not burn; thus it says that angels ate, because they appeared to eat, when in truth they did not eat. I say the same concerning the second and third sign, namely the water turned into blood and the frogs produced by the magicians: that is, both the blood and the frogs were not produced by a demon, but brought from elsewhere. For truly blood cannot naturally be generated anywhere except in an animal, nor otherwise than by the virtue of the soul and through the natural heat which is in the animal. But Moses supernaturally by the power of God turned water into blood and suddenly produced frogs from the waters. Hence the Hebrews call these magicians mecassephim, that is, jugglers, not with respect to the thing produced, or rather brought forth, but with respect to the manner of working. For they appeared to convert the rod into a dragon, when in fact they did not convert it, but brought the dragon from elsewhere and secretly substituted it for the rod. You will ask, why did God permit the magicians to perform these wonders of his? I answer first, that he might show how much magical art can accomplish and how it imposes upon the senses of men. Second, that in these wonders the magicians might be surpassed by Moses, and Moses might not be thought to be a magician, but rather might appear as the antagonist of the magicians, their victor and subduer, and consequently the true and great servant of the great God and Prophet: thus St. Chrysostom, homily 46 on the Acts of the Apostles. Third, that he might show the impious that the impious always oppose and resist the pious and the false prophets the true prophets: thus Lucifer resisted Michael, Cain Abel, Ishmael Isaac, Esau Jacob, the brothers Joseph, Dathan and Abiron Moses, Simon Magus Peter, the Jews Paul, philosophers, magicians and heretics the Apostles. Fourth, that he might show that the demon is as it were the ape of God; for just as God, so also the demon, the rival of God, wishes to have his own prophets, his own temples, his own sacrifices, his own miracles, his own Religious. Fifth, to prove the faith and constancy of Moses and the Hebrews, whether by these signs of the magicians they would waver and doubt in the worship of the true God and in his promises made to them. Sixth, for the greater blinding and punishment of Pharaoh. Finally, the demon was permitted to make a serpent, because he himself is the ancient serpent who deceived Eve, and still deceives many. Hear St. Cyprian, tract. on the Simplicity of Clerics: "The devil is a serpent, because he creeps in secretly, deceiving through the appearance of peace, he creeps with hidden approaches (whence he received the name of serpent), such is his cunning, such is his blind and hidden deception for circumventing man, so that he seems to assert night for day, poison for health, desperation under the pretense of hope, perfidy under the pretext of faith, Antichrist under the name of Christ: so that, while he lies about things similar to the truth, he frustrates the truth by subtlety. For he transforms himself into an angel of light." Thus far Cyprian or rather Origen. For that this tract is Origen's and was converted from Greek into Latin by Cyprian or by another of that age, both the phraseology and Grecisms teach, as well as the authority of many Doctors, as Pamelius teaches in the preface of that book. And St. Gregory, book XXXII of the Morals, chapter XX: "The devil," he says, "is called a beast, a dragon and a bird; for he tempts men by three vices: lust, malice and pride. In those therefore whom he incites to lust, he is a beast; to the malice of harming, he is a dragon; to pride, he is a bird." And St. Leo, sermon 8 On the Nativity: The devil is a cunning serpent: because "he knows to whom he may apply the heat of desire, to whom he may introduce the allurements of gluttony, to whom he may set the incitements of lust, to whom he may infuse the poison of envy. He knows whom he may trouble with sorrow, whom he may deceive with joy, whom he may oppress with fear, whom he may seduce with admiration; he examines the custom of all, he sifts their cares, he scrutinizes their affections: and there he seeks causes of harming, where he sees each one more diligently occupied." But the rod of Aaron devoured their rods. — "Rod," that is, the serpent into which the rod had been converted, "devoured the rods," that is, the serpents or dragons, into which their rods had been converted. For now it was no longer a rod, but a serpent; nor rods, but serpents have a mouth by which they can devour other things; it is a metonymy: for things are often called by the name of what they were, or by the name of the thing into which they were converted. Thus Philo, St. Augustine, Prosper above, Ambrose, book III of the Offices, chapter XIV, Cajetan and others. By a similar, but stronger reason (whatever Calvinus may object here), the flesh of Christ in the Venerable Sacrament is called bread in I Corinthians chapter XI, verse 26, and in John chapter VI, verse 31. For the Hebrews call any food, even meat, bread; especially since in the Eucharist the accidents of bread remain and are seen, so that men judging from their eyes and senses, rightly call it bread, because they see and touch the appearance of bread. From this it is clear that God permitted the magicians to work such wonders for this purpose, that His victory might be more illustrious, that is, of the true God against the gods, or rather demons, of the Egyptians; for He Himself by a true miracle suppressed their false ones. Note here: God is accustomed to detect, or to give sufficient indications of the fraud and imposture, when magicians, heretics or infidels perform wonders, which they put forward as miracles. For this pertains to God's providence and care which He exercises toward men, especially the faithful and good, lest they unwillingly and unknowingly be led into error. Therefore Pharaoh was inexcusable here. You may ask, in what ways God is accustomed to distinguish true miracles from false ones. Theodoretus assigns three signs and distinctions in these magicians. First: "They changed," he says, "rods into serpents, but the rod of Moses devoured their rods: they changed water into blood, but they could not reduce the blood to its former nature: they produced frogs, but they could not remove the trouble and inconveniences of the frogs from the Egyptians, as Moses did. God therefore granted the magicians to do such things, so that even through them He might chastise the Egyptians: yet He did not grant them to remove the plague that had been inflicted. God therefore was not content with the plagues inflicted by Moses, but increased them through the magicians, as if saying to the king: Because you delight in being punished, I will chastise you also by the works of your own servants, and will strike you more severely." Second: "When he sees that the king is hardened on account of this, he restrained the power of the magicians, so that those who had produced larger animals, namely frogs, could not produce small gnats, and forced them to confess their weakness, and to say: This is the finger of God," chapter VIII, verse 19. Third: "He afflicted the bodies of the magicians with pustules, chapter IX, verse 11, so that then they, and their foolish king, might clearly know that not only could they not remove the plagues sent by God, but also they themselves would be struck along with the rest." Thus far Theodoretus. Fourth, to these St. Augustine adds, Questions LXXIX among 83, that true miracles are rightly distinguished from false ones, that is, by the authority and power by which they are done: "The magicians," he says, "perform wonders through private dealings with the demon, but the Saints do them through public administration, and by the command of Him to whom all creation is subject. The magicians therefore work through private contracts, the Saints through public justice." Add fifth, those who perform true miracles are faithful, upright and holy for the most part; but those who perform false ones are wicked, flagitious and often maleficent. Sixth, what the magicians do is often merely phantasmal and simulated, and therefore is not lasting, but their falsity and vanity are soon detected; or they are plainly useless, indeed even harmful: but true miracles are true and solid works, and useful to men, and are done only for some great utility or necessity. Seventh, magicians in their works employ many tricks, lies, deceptions of men, and various signs and figures, for example letters and words, signifying nothing or absurdities, and other superstitions. But a person of such a kind leads others into error, who put forward these things as miracles. Eighth, magicians and demons perform wonders for an evil end, namely for profit, vain ostentation, glory, or honor, so that they might win to themselves the divine name and worship; or so that they might pervert the true faith and persuade men of a false one; or for the perpetration of evils and crimes, such as thefts, adulteries, murders of men and animals: but the Saints perform them so that they might honor and glorify God, and so that they might build up and illuminate the holy Church, and help men both in body, and more especially in soul and spirit. "Magicians," says St. Augustine above, "perform what appear to be miracles, seeking their own glory: but the Saints perform miracles, seeking the glory of God." These magicians therefore brought forth their signs for the sake of vain ostentation; but Aaron for the sake of just vengeance and reproof. For Pharaoh knew that he was unjustly oppressing the Hebrews, and justly therefore felt the hand of God as avenger. Therefore the magicians produced their signs by a secret incantation and rite, which sufficiently showed that the prince of darkness was being invoked: but Aaron by the command of God and by a public raising of his hands, as if commanding the waters and other things in the name of God; that he was the true God could easily be recognized, both because nature teaches that the first being, or being of beings from which all being flows, which the name Jehovah signifies, always placed before signs by Moses, is God himself; and because from the history of preceding ages they could easily know that Abraham, Isaac, Jacob, Joseph, etc., had worshipped the true God, and had always been wonderfully helped by him; and the same God was invoked here by Moses as the God of their fathers. Allegorically, Origen: "The rod of Moses," he says, "is the cross of Christ; after this was cast down upon the earth, that is, after it came to the belief and faith of men, it was turned into wisdom, and such wisdom as would devour all the wisdom of the Egyptians, that is, of this world." And St. Ambrose, book III of the Duties, chapter xiv: "Moses cast down," he says, "his rod, and it became a serpent and devoured the serpents of the Egyptians, signifying that the Word would become flesh, which would empty the dire poisons of the serpent through the remission and forgiveness of sins. For a rod is a word directed, royal, full of power, the insignia of empire. The rod became a serpent, because he who was the Son of God, born from God the Father, became the son of man, born of a Virgin, who, like a serpent exalted on the cross, poured medicine into human wounds. Whence the Lord himself says: As Moses exalted the serpent in the desert, so must the Son of man be exalted." Rupertus and Prosper have similar things in the Catena of Lipomanus. In the same place St. Jerome: "Just as the rod of Moses," he says, "devoured the rods of the magicians, so the truth of Christ will devour the falsehood of Antichrist." But Isidore: "The rod of Moses," he says, "turned into a dragon, absorbed the rods of the magicians: and Christ, setting aside the dignity of his glory, became obedient unto death, and through the very death of the flesh consumed the sting of death, as the Prophet attests: I will be thy death, O death, I will be thy bite, O hell."
7:13
13. AND THE HEART OF PHARAOH WAS HARDENED. — Because he saw that his magicians had performed signs similar to those which Moses had performed, he thought little of the devouring, namely that the serpent of Moses had devoured the dragons of the magicians.
7:15
15. THOU SHALT STAND IN HIS WAY. — Thou shalt meet his coming to the bank of the river Nile, so that coming he may run into thee.
7:17
17. I WILL STRIKE WITH THE ROD. — Now therefore God had turned the serpent made from the rod back again into a rod, so that by it he might perform other miracles thereafter. WHICH IS IN MY HAND. — These are the words of God and yet Moses held the rod in his hand, not God; namely, because God had made Moses a god to Pharaoh, and had given him his power, so that he might command Aaron to strike the Nile, and thus turn it into blood. These three therefore, namely God, Moses and Aaron, are reckoned as one, just as the principal and instrumental cause are called one efficient cause. For God was here the first cause, Moses was commanding, Aaron was executing.
7:18
18. THE FISH SHALL DIE. — For fish cannot live outside water, especially in blood, which is thick and hot and contrary to the nature of fish. THE WATERS SHALL PUTREFY, — they will be infected and corrupted by the dead fish. He calls waters those which had been waters; but now they were blood. The Septuagint translates it, the river will boil or effervesce: because for baas, that is, it will putrefy, others read with different pointing bees, that is, in fire, namely it will be, that is, the river will boil, so that it appears to be in fire or placed upon fire.
7:19
19. THE EGYPTIANS SHALL BE AFFLICTED. — In Hebrew nilu, that is, they shall labor, so that they drink, as if to say, They shall abhor the drinking of blood, and shall be tormented with thirst. AND ALL THE POOLS OF WATERS. — In Hebrew, every congregation of waters; so also the Septuagint. Whence it is clear that all water whatsoever, even of wells, fountains and cisterns, was turned into blood, and the following passages indicate this: for otherwise they would not have dug the earth to draw out water; which nevertheless they are said to have done in verse 24. AND LET THERE BE BLOOD IN ALL THE LAND OF EGYPT. — Therefore also in the land of Gessen the waters were turned into blood, says Abulensis, but for the Egyptians only. For the Hebrews had sweet and drinkable waters, says Josephus. For the Egyptians in the land of Gessen were most worthy of this plague, inasmuch as they had most grievously oppressed the Hebrews.
Why All Waters Were Turned Into Blood You will ask, why in this first plague of Egypt were all its waters turned into blood? I answer, because they themselves had infected their waters with the blood of Hebrew infants, by drowning them, cap. 1, verse 22: they are therefore justly punished in the waters in which they had sinned. Secondly, because it rarely rained in Egypt; whence there they scarcely have any waters other than the Nile, which by overflowing makes fertile all Egypt. Therefore the Egyptians greatly gloried in the Nile, and boasted themselves blessed. Hence also they applied many superstitions to the Nile, and almost divine honors, as Solinus testifies in cap. xxxv, and Pliny in lib. VIII, cap. XLVI. Theodoretus brings forward both these reasons: "That river," he says, "changed into blood, as it were complained of the slaughter of children committed by the Egyptians;" and, as it is said in Apocalypse XVI, 6: "Thou art just, O Lord: because Thou hast shed the blood of Saints and Prophets, and Thou hast given them blood to drink: for they are worthy."
How Great and How Severe Was This Plague? You will ask secondly, how great and how severe was this plague. I answer first, all the water whatsoever of the Egyptians was turned into blood, and the whole Nile, as long as it is from Ethiopia to the sea. Note here, that this was not one miracle, but many, or rather one continuous miracle, by the continuous conversion of the waters of the Nile flowing in into blood, and this for seven days. For the Nile in Ethiopia carried pure waters; but where it touched the borders of Egypt, it was immediately turned into blood, and this constantly and continuously for seven days. Secondly, with the waters taken away, men and beasts were tormented with thirst. Thirdly, the fish died. Hence fourthly, the river and the fish putrefying, a pestilence arose, from which, and from thirst, so many were slain that they lay in the streets, so that the household servants were not sufficient to bury them, says Philo. Fifthly, the waters had not only the color, but also the nature of blood, and were true blood. Whence if anyone, forced by thirst, had tasted thereof, he was immediately seized with sharp pain, says Josephus.
7:22
Verse 22. AND THE MAGICIANS DID LIKEWISE. — You will ask, whence the magicians had water which they turned into blood? for all water had already been turned into blood by Moses. St. Justin answers, Quaest. XXVI to the Orthodox, that the Egyptians dug wells around the river, and drew water from them. Secondly, Theodoretus answers that this water was brought from the nearby sea: for not seawater, as Genebrardus wished, in Psalm CXIV, but only sweet and drinkable water, as Scripture testifies, was turned into blood, so that namely the Egyptians should be tormented with thirst. Thirdly, others answer that by God's providence some water was preserved for the magicians, so that all waters, that is, nearly all, were turned into blood: for a small amount seems to take nothing from such a great mass. Fourthly, the Hebrews think that only the waters of the Nile were turned into blood: therefore they had waters from fountains; but these err, as I have said. Fifthly, Cajetan thinks they had those waters which were preserved in earthen and metal vessels. For Scripture only says that those waters which were in wooden and stone vessels were turned into blood. Sixthly, Tostatus and Lyra think this water was most swiftly brought from elsewhere by a demon into Egypt. Seventhly, St. Augustine thinks this water was brought from the land of Gessen. Eighthly, it can most easily be said that water was offered to the magicians by Moses; for to Moses and the Hebrews it was not blood, but ordinary water, sweet and drinkable, as I have said. Note, that this blood of the magicians was not illusory, as Justin wishes; nor again, truly converted from waters, as St. Augustine wishes; but brought from elsewhere by a demon, and secretly substituted for waters, as I have said in verse 12. Morally, see here how the devil contends with God, the magicians with the prophets, the heretics with the orthodox, imitating their words and deeds. But in vain: for those things are turned back upon themselves. In our age, as the English Martyrology testifies, Richard Vitus disputed with an impious English Calvinist, more powerful at drinking than at discoursing about the keys of the Church: and when the heretic obstinately asserted that they had been given to him, Vitus answered cleverly and ingeniously: "I believe they were given to you just as to Peter; but with this difference, that to him were given the keys of the kingdom of heaven, to you of the beer cellar: for that ruddy promontory of your nose indicates this." Thus do heretics turn waters into blood. This is their miracle.
7:23
23. NOR DID HE SET HIS HEART EVEN THIS TIME,—he did not apply his mind so as to believe and obey Moses and God, commanding him to let the people go. Marvelous was this hardness of Pharaoh's, yet his mind and hand are so bound by God that he devises nothing more grievous against Moses and Aaron.
7:24
24. AND ALL THE EGYPTIANS DUG ROUND ABOUT THE RIVER FOR WATER TO DRINK,—namely, so that the blood of the river, percolated through the earth and flowing into those ditches, might become more liquid and drinkable, just as sailors strain and sweeten sea water through a waxen vessel so that they may drink it. They dug therefore to find water to drink: but they found not water, but blood, though strained and as it were watery: from which very many relieved their thirst and escaped death; otherwise they would have been killed by thirst for seven days. For few had a supply of wine and few of milk to drive away thirst. Philo adds that from new veins opened by digging, blood gushed forth as from a wound, and therefore many were killed partly by thirst, partly by drinking this. Note here another and contrary miracle: for the Hebrews, drawing from the same river or well, drew pure water, whereas the Egyptians from the same drew blood, as I said above from Josephus.
7:25
25. AND SEVEN DAYS WERE FULFILLED.—Not as if this plague of blood lasted seven days, but because after this first plague, which lasted one day, until the second plague of frogs, seven days passed, says Eusebius in the Catena. But Philo and others commonly hold that this plague lasted seven days: for the Egyptians would not have dug new ditches and wells for one day. It is therefore a Hebraism: "Seven days were fulfilled," that is, blood persisted in the river for seven days: but after the seventh day the blood returned to the nature of water, and this not at the request of Pharaoh and the intercession of Moses, as Philo wishes: for Scripture has nothing of the sort; but by the will of God willing to punish the Egyptians with new and other plagues. The infliction therefore of the second plague of frogs was the end of the first plague of blood. Tropologically, St. Augustine made a treatise On the Correspondence of the Ten Plagues of Egypt with the Ten Precepts of the Decalogue, which is found in volume IX of his works. In this first plague therefore, he says, water is turned into blood, that is, God is changed into an idol: for carnal and foolish men, thinking unworthily of the majesty of God, attributed His glory to animals and stones, as the Egyptians did: philosophers dig round about wells, who by their own ingenuity and study have obtained little water, that is, doctrine about God; but bloody, that is, mixed with errors and defiled. Hence Orosius, book VII of Histories, chapter XXVII, teaches that these ten plagues allegorically foreshadowed the ten persecutions of the nascent Church, that is, the ten plagues sent upon the Church by ten Emperors persecuting it.
The Ten Plagues of Egypt You may ask, how many and what were the plagues inflicted upon Egypt by Moses and God? I answer that there were ten. The first was this one of blood. The second was frogs, cap. VIII, vers. 3. The third, gnats, cap. VIII, vers. 17. The fourth, flies, cap. VIII, vers. 24. The fifth, pestilence and death of animals, cap. IX, vers. 3. The sixth, swelling boils and ulcers, both in men and in animals, cap. IX, vers. 10. The seventh, thunders, hail and lightning, cap. IX, vers. 23. The eighth, locusts devouring all things, cap. X, vers. 13. The ninth, three days of darkness, cap. X, vers. 22. The tenth, the slaying of the firstborn, cap. XI, vers. 5, in which Pharao permitted the Hebrews to depart, but having become repentant he pursued them, and was drowned in the Red Sea with all his own: which was not so much a plague as the destruction of Pharao and Egypt. But why were there ten? Philo answers, because the number ten is a symbol of perfection: just as therefore the measure of sins was full and perfect, so also was that of the punishments of Egypt. For there are ten primary sins, which are opposed to as many, namely ten precepts of the Decalogue. Whence God punished the impious Egyptians with as many plagues as He was about to give commandments to His people, whose authority He wished to establish by this prior punishment. Note here first: The Egyptians were punished through almost all creatures, namely through earth, water, air and fire: through mixed things, hail and blood: through animals, frogs, flies, gnats, locusts: through the sun and stars, when by withdrawing itself it brought on darkness: through men, Moses and Aaron, through angels and God. Second, they were punished in almost all goods, namely in the fruits of the field, in animals, in their firstborn sons, in gold and silver, in their bodies through ulcers. Third, they were punished in all the senses: in sight, through darkness and phantoms; in hearing, through thunders; in taste, through thirst and drinking blood; in smell, through the stench of frogs; in touch, through the pain of ulcers and the bite of gnats; finally in imagination and mind, through continual sorrow and manifold terrors. These plagues of Egypt were a prelude and a type of the punishments of hell. For all these ten plagues will either in themselves or in their likenesses torment Pharao and other the damned in hell, to which it is easy to adapt each one. And if God thus punished the Egyptians in this life, how will He punish the damned in hell? Hence again "the same plagues," says Irenaeus lib. IV, cap. L, "at the end of the world the nations will universally receive, which Egypt then received in particular," and which St. John foresaw and foretold in the Apocalypse cap. VIII and IX.
The Plagues as Types and Symbols Symbolically, God punishes sinners with ten plagues. First, with blood, that is discord: for the waters drinkable to the Egyptians being turned into blood signify discord creeping into the innermost bowels of the State and its veins. Second, with frogs, that is with quarrels and tumults, which flow from discord. Third, with gnats, that is with cares and anxieties, which prick and torment sinners devoted to the world and the flesh. Fourth, with dog-flies, that is with angers and hatreds, with which they burn, and bite and tear one another. Fifth, with pestilence of animals, so that namely in earthly things the delights which they sought they do not find, but rather in them feel disgust, losses, pains and torments. Sixth, with boils of blisters, that is with the stings of conscience, which like ulcers bring both pain and shame and horror. Seventh, with hail, that is with obstinacy in their crimes. Eighth, with locusts, that is with tyranny and the restlessness of concupiscence. Ninth, with darkness, that is with blindness of mind. Tenth, with the death of the firstborn, that is with the damnation of the soul. For just as the firstborn in the paternal house is the prince, so the mind is in each man. Thus Alcazar in Apocal. XI, not. 8; but I shall treat of each individually in their proper places below.
When and Where the Plagues Were Made You will ask, where and when were these plagues made? I answer first, they were made in the field of Tanis, Psalm LXXVII, 12. For Tanis was a royal city and the capital of Egypt, in which Pharao dwelt. Therefore each plague first struck Tanis, in which was a confluence of wickedness, then it spread throughout all Egypt, as the Hebrews relate. Second, these plagues occurred in the 81st year of Moses, that is in the year of the world 2454, after the flood indeed 797, before the Trojan war, which fell in the times of Samson and Heli, 350 years; before Rome was founded, 745 years. Paul Orosius adds, lib. I of Histories, cap. IX and X, that these plagues occurred at the same time as the flood occurred, not of Ogygis, as Africanus wishes, but of Deucalius, and the fire which they call that of Phaethon. You will ask third, for how long did these plagues last? Torniellus and Pererius answer that all were completed in one month, namely 27 days; for after the first plague until the second seven days passed; on the 9th day the second plague of frogs was removed; on the 11th the third plague of gnats was sent; on the 10th Moses threatened flies, and on the 12th he sent them, and on the 13th he removed them; on the 15th he threatened and inflicted the fifth plague; on the 16th the sixth plague was inflicted; on the 17th he threatened the seventh plague, which was inflicted on the 18th and removed on the 19th; on the 20th he threatened the eighth plague, and on the 21st he inflicted it, and on the 22nd he removed it; on the following three days, namely 23, 24, 25, the plague of darkness lasted; on the 26th Pharao drove Moses from him, and in the middle of the following night the tenth plague of the slaying of the firstborn was inflicted, at the beginning of the 27th day. Therefore almost one lunar month flowed from the first plague to the last. Now since the last plague occurred on the 15th day of the first month Nisan, which corresponds to our March, hence it follows that the first plague was made around the middle of the last month which is called Adar by the Hebrews, and corresponds to our February. Therefore the Hebrews err, whom Genebrardus follows in Psalm CIV, saying that these plagues were made over a space of 12 months, at intervals. You will ask fourth, who was the author of these plagues? I answer, it was God, yet using at times the ministry of angels, of whom it is said Psalm LXXVII: "He sent upon them the wrath of his indignation, and indignation and wrath and trouble, by sending evil angels." Where, although Genebrardus thinks these plagues were inflicted by demons, yet it is more true that it was done by good angels, both because Moses and God contended here with magicians and demons: therefore he did not use their works; and because thus he punished the Sodomites by good angels: yet these angels are called evil, that is, harmful and bringing evils, or punishments. Whence in Hebrew it is, by angels of evils, namely workers. Therefore the angels exhibited their ministry to God here, and they carried out the fifth plague of pestilence, and the sixth of ulcers, and the seventh of thunders, and the ninth of darkness, and the tenth of the slaying of the firstborn, and perhaps also the third of gnats, and the fourth of flies: the rest, as being sudden and miraculous conversions and productions of solid and perfect things, such as blood and frogs, and perhaps also locusts, God himself worked. Furthermore the end of these plagues was, that God through them might show, both his care and providence toward the Hebrews, and his terrible power and vengeance against Pharao and the Egyptians, and might compel them to let the Hebrews go, and that he might strike all nations with fear and reverence of him. That this happened thus the Chananites confess, Joshua II, 9. Hence it is clear that the Hebrews in Egypt were immune from these plagues, as is evident cap. VIII, vers. 22, and cap. IX, vers. 4 and 26, and cap. X, vers. 23; it is also probable that foreigners and sojourners were immune. For these plagues were inflicted on the Egyptians alone. Whence Pererius reasonably thinks that foreigners, when they saw such atrocious punishments inflicted on Egypt, doubting about the destruction of the whole region, departed from Egypt as soon as possible. Pererius adds that those Egyptians were also immune who had done nothing wrong to the Jews: but this is very uncertain; for God is accustomed to punish all on account of the public sins of kings and kingdoms, and to involve even the innocent with the guilty in a common calamity. Finally St. Augustine, Quaest. XLIV, thinks that from these plagues, except the last, those Egyptians were immune who dwelt with the Hebrews in the land of Gessen: for this land was immune from the plagues, on account of the Hebrews dwelling in it. Yet Tostatus and others reasonably think that the Egyptians equally in Gessen as elsewhere were struck by these plagues, because all Egyptians persecuted the Hebrews with an innate hatred as it were, especially those who oppressed them in Gessen, both because by that deed they thought they were gaining the greatest favor with Pharao, and because they hoped that the destruction of the Hebrews would be a great good for themselves.
Machine translation from the Latin, not reviewed.
7:1
v. 4 « Dixitque Dominus ad Moysen » , respondens ad 6,12 dicta et 6,30 repetita : « Ecce constitu? te deun Pharaonis ». « Quemadmodum Deus imperabat Moysi, ita Moyses ipsi Pharaoni » (TAeodoret. , ubipro 'Azeóv» corrige 92026); « non quem ille fideliter adoret, sed serviliter timeat punientem » (Lap.). « Nequaquam tibi metuendus est Pharao : decrevi siquidem tibi dare ac etiam dabo tantam auctoritatem tantamque potentiam, ut ipse te formidet quasi deum suum. Tu mandabis ei quid faciat et, nisi fecerit, graviter eum punies immittendo plagas, quas potestati tuae committo. Quoniam vero reges neminem agnoscunt superiorem, a quo puniantur, praeter Deum, eris ei instar Dei » (Sylov.). « Et Aaron frater tuus ertt propheta tuus », non merus interpres. Ita erit tibi propheta, uti tu eris Pharaoni deus. « Vide, quantum elevet Deus impedimentum loquelae in Moyse » (Ca:.).
7:2
v. 9 « Tu loqueris ei omnia , quae mando tibi, et ille loquetur ad Pha- raonem , ut. dimittat filios Israel de terra sua ». Praemonetur tamen Moyses, sola verba caritura esse effectu.
7:3
v. 3 « Sed ego indurabo cor eius , et multiplicabo signa et ostenta mea 1n. terra Aegypti ». Neque sola signa. sufficient, sed clade in transitu maris opuserit.
7:4
v. & « Ef non audiet vos. Immittamque manum meam super Aegyptum, et educam ezercitum [et] populum meum filios Israel de terra Aegypti per tudicia mazima ».
7:5
v. 5 « Et scient Aegyptii, quia ego sum Dominus », quod Pharao se ignorare affirmaverat (Tost.) ; « qui », seu cum, « exlenderim manum meam super Aegyptum, et eduxerim filios Israel de medio eorum ».
7:6
v. 6 « Fecit itague Moyses et Aaron , sicut praeceperat Dominus , ita. egerunt ». v. '1 « Erat autem Moyses octoginta annorum, et Aaron octoginta trium, quando locuti sunt ad. Pharaonem ». Missus fuerat Moyses ad Pharaonem, ut nomine Iahve (« Ego Iahve ») divinum ei deferret mandatum ; responderat Pharao : « Nescio Iahve ». Iam Deus id inter alia efficere aggreditur (cf. 7,17; 8, 22 [18]; 10,2; 14,4. 18), ut Pharao sciat Iahve, sensum formulae « Ego Iahve » accurate perspiciat, auctoritatem et potentiam Iahve persentiat. Explicatur expressio 8,10 (6) : « ut scias, quoniam non est sicut Iahve Deus noster » (cf. 9,14). — Fecit Moyses Dei mandata, primum quatenus secundo ad Pharaonem ingressus est (6,11); dein quatenus toties postmodum, quoties Iahve mandavit, ingressus est et singula portenta audacter annuntiavit et operatus est. Non iterum linguae defectum praetendit, sed animo egit magno et fidente. Commode generalior hic sensus sententiae 7,6 tribuitur.
7:8
v. 4 Moysen et Aaronem ut deceptores eiecerit. Ad saniora revocatus consilia 7,9 Pharao, secundo cum illis agens, signum petit. Quod signum petenti conceditur sine ullis minis. Quo signo didicit primum Moysen vere a lahve esse missum , quod nunquam in sequentibus in dubium revocat Pharao; indidem didicit Iahve esse deum, si non supremum, at certe deum aliquem. Putavit, se ei deo, fretum diis Aegyptiorum , resistere posse, et ita obduravit cor suum. sed ab Aarone per omnia iuvari praescribit. At eo non excluditur, ut postmodum misericors Deus linguae etiam impedimentum, non subito quidem miraculo, at pede- potuerit agere. Crediderim ita eum egisse cap. 14 sqq.
De portentis coram Pharaone patratis acturis nobis primum eorum portentorum /inzs est definiendus. Erat autem 1s, ut intelligeret Pharao, Moysen vere à Iahve esse missum , Iahve eiusmodi esse numen, cuius mandato vel Pharaoni esset obsequendum. Finis iÀmmediatus non erat Pharaonem edocere, Iahve esse deum unice verum, multo minus Pharaonem ad cultum Iahve pertrahere. Illius porro finis demonstrandi efficacia argumenta sint necesse est portenta non simul tantum sed singillatim spectata. Licet enim sequentibus haud spernendum e praecedentibus portentis accedebat robur, tamen nisi singula per se erant efficacia demonstrandae Moysis missionis argumenta , iniquius singulis neglectis iterabatur in Pharaonem « obdurati cordis » accusatio. Non ideo aliquod portentum omni probandi vi destituitur, quod magi illud imitati sint (virga, aqua, ranae) : habet saltem vim efficaciter suadendi Pharaonem, quod Moysen exhibeat eadem utique atque magi, a Pharaone haud spernenda virtute instructum. Quodsi vero lahve demonstretur vel tantum quantum dii Aegyptiorum valere, prudentis regis erit illum ad iram non concitare, eius obsequi placitis. Hane saltem probandi vim tribuere debemus portento aquae in sanguinem mutatae, ubi non affirmatur aut terra Gessen esse exempta, aut Moyse intercedente plaga cessasse; nisi forte hoc alterum in textu pridem fuisse atque ex illo postea excidisse, coniiciat quis. Virgae vero mutatae argumentum eximium derivavit robur ex eo, quod virga Aaron visa sif magorum virgas destruere. Ranarum plaga a magis quidem imitatione exprimi potuit, at nonnisi Moyse intercedente cessavit. Pari ratione muscarum , grandinis, locustarum plagae nonnisi orante Moyse finem sumpsere, atque ita Iahve potentiam pandebant. Ab ulceribus vel ipsi magi non fuere immunes.' À plagis muscarum, ulcerum, grandinis, tenebrarum, primogenitorum interemptionis terra Gessen affirmatur providente Iahve esse exempta. Quae omnia argumentorum augebant efficaciam. Si iam quaerátur, qua virtute illa portenta fuerint effecta, adscribenda illa erunt aut praestigiüis quibusdam mere naturalibus, aut influxui daemonis, aut virtuti Del. Moysz hac in re sane adfuit virtus Dei : quodsi enim dicatur solis praestigiis usus esse naturalibus, Pharaonem decepit, divinam missionem minime demonstravit. In agorum portentis explicandis recurrendum erit vel ad praestigia naturalia vel ad daemonum influxum. Quorsum praestigia naturalia pertingant, definire accurate non valemus. Sed cave, ne virgas in dracones mutatas explicasse tibi videaris appellatis Psyllis, qui serpentes carminibus eliciant, manibus attrectent, morsi nihil detrimenti accipiant. Memineris item, aliud omnino esse serpentem in torporem quemdam coniicere, ut baculi instar rigescat, et baculum transformare in serpentem, qui cum alio serpente decertet. Aliunde daemones permittente Deo multa in mundo praeter naturae leges operari, et ex fidei fontibus certissime eruitur, et nostro aevo ideo etiam minus probatione indiget, quod iam a materialismo ad spiritismum deflectant tot doctorum virorum ingenia. rasse, 17,5 et Num. 20,8 sqq. solus virga elicuisse aquam e rupe; certe solus Moyses Ex. 17,9 virmam manu tenebat, dum Aaron et Hur Moysis manus sustentabant. Totam rem ita explicaverim. Decreverat Deus 4,3, ut Moyses ope virgae efficeret portenta ; ubi ei 4,14 socius adiunctus est Aaron, eius pariter virgae eadem virtus concedebatur, tamen nonnisi pro Moysis voluntate et mandato effectum habitura. — Ceterum ope virgae sola portenta in natura ratione carente videntur esse effecta : virea mutantur aquae in sanguinem , adducuntur locustae, dividuntur et reducuntur aquae maris, dum primogenitos ipse Deus interficit, uti etiam insequentes /Egyptios. 1. Portentum virgae divinae missionis argumentum Ex. 1,8-13. Arg. — Diversae omnino hoc portentum a sequentibus est indolis : plaga non est. Sc. Pharao nomine lahve rogatus 5,9 responderat : Iahve non novi et Israel non dimittam ». De quibus verbis non est reprehendendus : nullum quippe acceperat argu mentum potentiae et auctoritatis lahve. In eo utique iniquius egit, quod illico
7:9
v. 9 « Cum dixerit vobis Pharao : Ostendite signa, dices ad Aaron : Tolle virgam tuam et proce eam, coram Pharaone, ac vertetur in. colubrum ». E nullo textu satis efficitur yan esse serpentem. Deut. 32,33 « furor vun » habetur parallele cum « veneno aspidum ». Ps. 90 (91), 13 copulantur leo et 2n. Ubi autem vocis significatio indubia est, ibi designat animal quoddam immane, piscem et saepissime crocodilum (cf. Iob 40,90 sqq. et Knabenbauer 1b.) ; erocodilum inquam ut Aegypti symbolum (Is. 51,9; Ez. 32,2; Ps. 73,13 sq.). Neque iubetur Moyses r'zn cauda prehendere, uti 4,4 vn3. Sane prope Sinai crocodilo non erat locus, cum ea amphibia non infestent deserta; erat autem eidem locus in Pharaonis aula. Crocodilus, animal eximie vorax, facilius concipitur 7,12 maleficorum crocodilos devorasse, quam serpens serpentes. Tantum igitur abest, ut idem à duobus diversis auctoribus narretur portentum, ut potius habeantur portenta duo, virgae duae et, loco serpentis 4,2, erocodilus 7,9 sqq. : illustrius coram Pharaone quam coram Hebraeorum plebe obtinuit portentum.
7:10
v. 10 « /ngress? itaque Moyses et Aaron ad Pharaonem , fecerunt, sicut praceperat Dominus. Tulitque Aaron virgam coram Pharaone et servis etus , quae versa est in colubrum». Id, quod textus indubie affirmat, est completa externae speciei transmutatio, ut ubi antea indubie sensibus percipiebatur virga, ibi indubie iisdem iam perciperetur vivens amphibium. Sola externa illa transmutatio a Pharaone sensibus percipi poterat. Quod vero veteres aliqui auctores disceptant, mutatane fuerit substantia virgae 1n substantiam animalis, id in textu nullatenus exprimitur, a testibus nullatenus comperiri poterat, ideoque a textus interprete non est attingendum.
7:11
v. 11 « Vocavit autem Pharao sapientes et maleficos , et fecerunt etiam psi per incantationes aegypliacas et arcana quaedam -santliter ». Sed aliter Hebr. : Vocavit autem Pharao avaon et a2vz2n, et fecerunt ipsi quoque magi Aegypti per incantationes suas ita. alias designare magos. Dan. 2,2 enumerantur cum Daun, D'EVN, D'TV2, qui omnes v. 12 sqq. voce Q'22n comprehenduntur. Mal. 3,5 iidem iunguntur adulteris et periuris; et, quo propius ad Exodi tempora revocamur, Deut. 18.10 (ct. 2 Par. 33,6) iunguntur ariolis. Unde neque mirum est versiones transtulisse maleficos vel magos. Sed "2 primitus significat submissa voce loqui, murmurare, unde apud Syros supplicari, i. e. submissa voce orare. Vox comparari potest latinae voci « secreta », quae modo magicas artes, modo abdita documenta designat. Quare DQ'EW22 apte potuere vocari illi aulici, qui Pharaoni erant a secretis, qui cum lectis sacerdotibus vice a Pharaone accersebantur, ad ferendam sententiam in re magiae seu praestieiorum. Ergo opinio Ebers suam habet probabilitatem. Expressio Q*'x'!) "aun an DJ suspicione non caret : quodsi enim awoun adscripsit auctor declaraturus, quinam essent illi Qa*»22n et D'29vV22, primum confirmatur, quod modo dicebamus, D'2V2'5 per se h. Il. non edicere magos, et praeterea admirationem facit, cur non auctor missa illa voce non satis clara illico in priorem sententiae partem substituerit Qa" un. Adverte, quam facile Bi Q3 oriri potuit corruptione e 5 Q3 (LXX) : et fecerunt etiam magi Aegypti etc. Consiliarii igitur Pharaonis suggessere, ut aecersitis magis fieret experimentum, an hi imitari possent portentum a Moyse effectum. Reapse 7,22; 8,7 (3). 18 (14) sq.; 9,11 praestigia constanter adscribuntur solis pn '3vn, et eorum nomini constanter copulatur expressio Dn"w0n5923 seu v. 22 (sed cf. Sam.) nnvc92, incantationibus suis. Similiter Gen. 41 Pharao somnii interpretationem quaerens accersit v. 8 sapientes et magos , sed ipsam interpretationem v. 24 videtur a solis magis exspectasse. Ceterum magos Ex. 7,11 aeccersitos traditio hebraea docebat fuisse duos p*3a3n" p'3* (Ps. Ion.), Iannes et Mambres (2 Tim. 3,8). Hi duo magi oppositi Moysi et Aaroni omnino comparandi sunt Balaamo prophetae Moabitarum. Non igitur illud hace narratione edicitur, quoslibet tum in Aegypto magos calluisse artem virgae in draconem mutandae etc. : sed erant archimagi duo, praestigiatores prae ceteris eximii. Efficere nititur Ebers p.343 sqq., Qa"auUcn esse unum e sacerdotum ordinibus in decreto Canopensi et alibi recensitis ; sed est mera coniectura. Ceterum ordines illos diversis locis et temporibus minime sibi constitisse, disce ab Erman p. 391 sqq.
7:12
v. 19. « Proteceruntque singuli virgas suas, quae versae sunt in dracones ; sed devoravit » — significatione derivata verbum etiam potest verti destruxit — « virga. Aaron virgas eorum ».
7:13
v. 13 « Induratumque est cor Pharaonis , et non audivit eos, sicut praeceperat Domznus ».Vulg. sequitur LXX 7 àyeze(Aazo a0soig. Accuratius alit £oev. 2. Plagae aegyptiacae decem Ex. 1,14-12,36. Sequentes p/agas quod attinet, notandum primum , quantopere congruant naturae Aegypti; quo simul demonstrantur genuina traditione ad nos esse delatae. Quare missis antiquiorum religionis adversariorum cavillis ficta et impossibilia narrari causantium, recentiores contendunt narrari facta mere naturalia iis veritatis superlationibus, quae in auctore liberationem suae gentis celebrante condonandae omnino sint. Ita. plures inde a Du Boys Aymé : Notice sur le séjour des Hébreux en Égypte; in opere Description de l'Égypte, I. 307 sqq. Meminisse nos tamen oportet, easdem plagas a Deo, a Pharaone et a s. narratore habitas esse pro vert nominis portentis, quae speciali numinis ope patrata vera fuerint divinae Moysis missionis argumenta. Potestne solis naturae viribus aut ea, quam Moyses edoctus fuerat, Aegyptiorum sapientia explicari, evenisse plagas illas tempore a Moyse, praenuntiato atque eo orante cessasse ? | Igitur a die circiter 20* Iulii ordiebantur annum Aegyptii, cuius tria numerabant tempora : ad diem circiter 20^" Novembris tempus, cui nomen enundatio; ad diem circiter 20*" Martii tempus alterum, germinationem segetis; inde ad sequentem 20*" Iulii tempus messis (Erman p. ^69). Mense Iulio crescere incipit Nilus, exeunte Septembri tota Aegyptus inferior aquis mergitur, exeunte Octobri decrescere incipiunt aquae, decrescuntque usque ad alteram Maii partem, ut mense Octobri vicies tantum aquae, quantum mense Maio flumen effundat. Incipiente fere Iulio mense tam fluminis quam canalium aquae turbantur, eiridescunt, foetorem edunt, vermibus scatent fiuntque hominibus, non vero piscibus, insalubres. Coloris viridis rationem assignant materiam e paludibus Aethiopiae advectam. Post aliquos dies aquae transeunt in colorem sanguineum, sunt vero omnino potabiles et salubres. Colorem aliqui repetunt ex humo e flumine aliquo Aethiopiae . advecta, alii fortasse probabilius ex animalculis quibusdam infusoriis. Verum materia illum colorem continens subsidet in campis superioris Aegypti, ut colorille sanguineus in Aegypto media et inferiore haud observetur. Cf. V:g., Bible II. 266. Hoc phaenomenon primae plagae utique est affine. « Res est admiratione digna », exclamabat Rozzere (De la constitution physique de l'Égypte; in : Description de l'Égypte XX 325; apud Friedreich |. 100), « videre aquas magni fluminis mutare colorem atque in flumen sanguinis converti ». Potuere igitur etiam Deus et Moyses, effectum indicantes secundum apparentiam, loqui de aqua in sanguinem transformanda. Neque satis grave est argumentum Vzg. l. c. p. 268, Patres Aegyptios, qui rubescentes Aegypti (superioris!) aquas bene noverint, nihilominus loqui de aquis in sanguinem mutatis : Or. (Hom. & in Ex. ; M. 12.317 sqq.), Azhan. (Synopsis Ser. S. ; M. 98. 291), Isaias Abbas (Or. 25 n. 15; M. 0. 118^), Cyrill. Alex. (Glaphyr. in Ex. II. 4; M. 69. 477; — In Os. I. 5; M. 11. ^8 sq.; — [n Io. 6,53; M. 73. 576.). Hi praeter Or. omnes de hac plaga loquuntur per íransennam, neque eam explicare ullo nomine attentant. | Porro inundationis tempore plurimae etiamnum nascuntur »anae , culices, muscae , oriuntur cutis eruptiones et, licet pecorum pestis potissimum grassari feratur, quo tempore minima est aquarum altitudo, potuit tamen ea aliquando ipso etiam inundationis tempore saevire : non enim certis omnino temporibus eiusmodi lues adstringuntur. Sequentes grandinis et locustarum plagae tempori germinationis segetum sunt assignandae ; et nota, etiamnum in Aegypto triticum uno saltem post hordeum mense maturescere. Ventus Chamsin, cui Zenebras adscribemus, mensibus Martio et Aprili, minime tamen continuo, flat. Ergo si fas sit, plagas aegyptiacas eventibus naturalibus comparare, sequens se offert schema : Primum anni tempus « inundatio » dictum , a 20. Iulii ad 20. Nov. : 1) initio Iulii aut brevi post, flumen mutatum in colorem sanguineum , 2) ranae, 3) sciniphes, 4) muscae, 5) pestis pecorum, 6) cutis eruptiones. Secundum anni tempus « germinatio segetis » dictum, a 20. Nov. ad 20. Martii : 1) grando, 8) locustae, 9) mense Martio, ventus Chamsin gignens tenebras. Tertvum anni tempus « messis » dictum, a 20. Martii ad 20. Iulii sequentis : 10) 44* die mensis Nisan seu extremo mense Martio Phase, habens cum caedem primogenitorum Aegypti, tum Hebraeorum exodum. Secundum haec integri novem menses, totidem sed non aequalibus temporum intervallis distinctas plagas habentes, ultimam et exitialem plagam praecessere. Ex. 7,25 aliqui (Kurtz : Geschichte des A. B., 1I. 100; Vig. Bible II. 270 sq.) intulere singulas plagas septiduum durasse. Ita initium plagarum ab ineunte Iulio removetur ad medium fere Februarium sequentem nihilque habet commune cum annua Nili inundatione. Verum ostendemus ex 7,25 non effici primam plagam solummodo septiduum durasse; audacius adstruitur grando praecise ineunte Martio locum habuisse; plura alia gratuito supponuntur. Tamen vel obiter rem consideranti patet, non ut eventus mere naturales concipi posse plagas illas. Primam certe plagam non posse intelligi de solo illo consueto rubescentium aquarum phaenomeno, indubie efficitur inde, quod illud phaenomenon consuetum fuerit, quotannis certo tempore eoque facile computando recurrens (Friedreich p. 100), ergo signi rationem minime habuerit. Quodsi igitur plagam cum eo phaenomeno conferre lubeat, dicendum erit phaenomenon consuetum obtigisse modo 2nsueto, non in superiore solum sed etiam in inferiore flumine, atque ea intensitate, ut aqua sanguinel coloris, quae secus salubris est, non hominibus tantum sed velipsis piscibus facta sit lethalis. Quod, cum phaenomeni causas nondum satis perspectas habeamus, fieri potuisse quis neget? Ceterum, quamdiu plagam revocas ad phaenomenon, quod tum iam fuerit consuetum, licet insueto modo illud evenisse adstruas, severius duri cordis aceusabis Pharaonem, qui illud phaenomenon solis naturae viribus, sibi quidem non satis exploratis effectum potuit adseribere, divinae virtuti adscribere minime cogebatur. Textus omnino suggerit, illam fluminis rubescentiam tempore exodi fuisse rem prorsus 2nauditam. At, quo iure supponas , remotissimis iam aevis, uti nunc rubescunt, ita rubuisse Nili aquas? Potuit tandem ille aquae rubor aliquando incepisse , advectis primum e latibulis pridem inaccessis humo illarubra aut infusoriis istis animalculis. Potuit, de causis fortasse mere naturalibus, prima vice obtinere ipso exodi Hebraeorum anno, intensitate maiore ea, qua postmodum obtinere consuevit, per totam Aegyptum non superiorem tantum sed etiam inferiorem, et ita ut aquae insalubres fierent non hominibus tantum sed vel ipsis piscibus. Primam dein plagam reliquae omnes, quae fluminis inundationem veluti natura sua consequuntur, inaudita tamen gravitate excepere : cf. 8,3. Quae omnia a Moyse, qui ea naturaliter praescire non posset, praenuntiata, eius nutu effecta, eo orante cessantia indubia erant neque Pharaoni impune spernenda divinae voluntatis signa. Ceterum quamdiu rubentium quotannis fluminis aquarum indolem accuratius non perspicimus, concedendum est cum Vg. p. 268, non cogi nos primam plagam ex annuo illo phaenomeno interpretari. Etsi, quod durius est, non defendamus aquam in verum sanguinem esse mutatam , at potuere aliis de causis et color aquae mutari, et eadem corrumpi, hominibusque et piscibus fieri noxia. Tamen quam retulimus explanatio planior videtur atque probabilior. Mira arte Deus singulas plagas veterum hominum de rerum natura cogitatis adaptavit, quo illud exprimeret, omnes mundi visibilis virtutes Iahve subesse et cum Iahve contra Pharaonem dimicare. Sc. mundi aspectabilis tres antiqui novere provincias (Gen. 1): terram, coelum, mare. Z'errae iribuntur quatuor binarii plagarum, coelo binarius unus, mari portenta virgae duo. Terra quatuor habet elementa, quae singula videntursingulos plagarum binarios habere. Primum aquae corrumpuntur et ex aquis (8,3) nascuntur ranae. Utrumque portentum imitantur magi. E £erra (e pulvere terrae 8,16) nascuntur sciniphes et muscae. Prius iam portentum omnes magicas artes excedere agnoscitur. Pestis animalium et ulcera tribuenda videntur esse ?gn?, non solum quod tempore anni calidissimo erumpere consueverint et animantia exurere concipiantur, sed imprimis ob symbolum cineris 9,8 adhibitum et 9,9 expressionem « inflammationes » (Vulg. « vesicae turgentes »). Contra animalium pestem, quod. contextus docet, nihil possunt magi, ab ulceribus ne ipsos quidem se defendere valent; in sequentibus portentis non comparent; e contra iam incipiunt Aegyptii ipsi pro dimittendis Hebraeis apud Pharaonem intercedere, illos urgere et adiuvare (9,90 sq.; 10,7; 12,33. 35 sq.). Tandem aer seu ventus (cf. 10,13. 19) affert grandinem et locustas. Ubi terrae elementa suas plagas profuderunt, ad certamen prodit coelum, primum tenebris omnia obvolvens, dein "lahven habens primogenitos percutientem, qui non aliunde quam de coelo egredi concipitur. Tot exhaustis plagis mare tandem (15,16. 26) ad nutum virgae recedens et revertens Aegyptios absorbet, lahve victoriam complet. Etiam quoad effectum, quem in Pharaone nanciscuntur, eosdem secernere est portentorum binarios. Effectu caret portentum primum, pro aquis corruptis regi praesto erant vinum et cerevisia ; at ubi ranarum plaga omnia pervasit et conspurcavit, Moysen ut apud Iahven intercederet rogavit seque populum ad sacrificium dimissurum promisit. Similiter sciniphes Pharaonem non moverunt, qui foris potius (8,17 « in iumentis ») et in locis apricis se contineant; at muscae, quae « domos » (8,21) etiam invasere, eum compulere, ut trium dierum in desertum iter pro sacrificio concederet. Tamen itaiam induratus est Pharao, ut tertii binarii neutrum portentum eius flexerit animum : unde alteram portentorum seriem 9,13-17 solemniori comminatione Moyses exorditur. lam singula portenta suum penes Pharaonem naneiscuntur effectum : in grandine Moysis intercessio expetitur, dimissio promittitur; vel ante locustarum plagam se paratum profitetur Pharao ad solos viros ad sacrificium dimittendos, et saeviente plaga ut Moyses nia, in nece primogenitorum nihil omnino reservat. totam iere posteriorem Geneseos partem narraverit, quemque nos libentes admittimus. Aliorum id solum affertur, A obdurationem exprimere formula ny?3 35 pm (7,13. 22; 8,19) vel ny*5 25 nw mm pnm (9,12; 11,10), B hac altera solum formula; item non dimissum populum referre B verbis D BIUE '33 DN now No (97355 330,20.:2 1): - Cum haec omnia id ad summum efficiant, posse narrationem in illos tres auctore distribui, satis erit indicare, narrationem ita esse unam, ut unico auctori commode permittatur. Igitur in primis tribus portentis refertur Dei mandatum immediate ad Moysen et per Moysen ad Aaron factum; postea brevitatis causa hoc alterum omittitur, vel fortasse ideo, quod Deus postea Moysi permiserit per se ipsum efficere portenta. In tribus primis plagis imitati sunt magi portenta Moysis, in quarta et quinta (cf. 9,11) adstabant, in sexta ne adstare quidem valuere, in sequentibus sine " dubio abfuere. Moysis intercessionem expetit Pharao primum rarius, postea frequentius : hinc in plaga septima et octava, quae segetes absorbebant, et in nona, quae omnia tenebris ac terrore opplebat; in prioribus vero sex plagis solae ranarum et muscarum plagae intercessionem habent, quae animalcula in ipsas undique domos penetrabant. Quoties Pharao (excepta septima plaga) Moysis intercessionem expetebat, aliquid gratiae etiam ipse concedere paratus erat, sc. 8,8 sacrificium et 8,25- 29 sacrificium vel extra fines offerendum; 10,7-11 solos viros dimittere, 10,24 solos greges retinere cupit. Moyses paucioribus verbis priores plagas annuntiat, gravi et facundo sermone posteriores.
7:14
v. 8 « Dixitque Dominus ad Moysen et Aaron » : v. 14 « Dixit autem Dominus ad Moysen : Ingravatum est cor Pharaonis, non vult dimittere populum ».
Arg. — Moyses Pharaoni occurrens portentum lahve nomine praenuntiat, mox per Aaronis virgam operatur. Malefiei portentum in quibusdam aliis aquis imitantur. Aquae vero cum flumine connexae omnes mutantur in colorem sanguineum, fiunt hominibus piscibusque, insalubres. Qua plaga Aegyptiorum vulgus ad extremas angustias redigitur, Pharao autem immotus perseverat.
7:15
v. 15 « Vade ad eum mane », uti item 8,90 (16); « ecce egredietur ad aquas » , nescimus qua de causa, fortasse aurae frigidioris causa (Targ. Hier.); « et stabis tn occursum eius super ripam fluminis; et virgam, quae conversa 'est ?n draconem, tolles in manu tua » ,
7:16
v. 16 « dicesque ad eum : Dominus Deus Hebraeorum misit me ad te dicens : Dimitte populum meum, ut sacrifice mihi in deserto ; et usque ad praesens audire noluisti ». v. AY « Haec igitur dicit Dominus : In hoc scies, quod sim Dominus ». Cf. 5,9, ubi negaverat Pharao, se nosse lahve. Nunc igitur iam experimento discet Pharao, eum, qui per Moysen loquatur, vere esse Iahve; non quasi Pharao perspecturus sit, quam apte vox hebraea eius numinis naturam exprimat; sed perspecturus est, quam plene eius numinis acta respondeant omnibus, quae illud cum suo nomine revelavit de se ipso, sc. se esse Deum Hebraeorum, habere potestatem compellendi etiam invitos, ut suis placitis obsequantur, etc. Illud 7n hoc explicavit Ps. Ion. « in hoc signo », idemque sensere interpretes plerique referentes ad signum, quod sequenti inciso explicatur. Ubi negari nequit, quod causabatur Aóen Esra, durius ibidem Deum dicere : Ecce ego percutiam virga, quae in manu neq est etc. ; cum tamen virga v. 15 fuerit in manu Moysis. Sed nx2 verte nunc (cf. v. 93 n855), opponiturque praecedenti n2 77. Quae vero sequuntur, non sunt verba Dei per Moysen Pharaoni, sed verba Moysis suggerente utique Deo ad Pharaonem dicenda : « Ecce percutiam virga, quae in manu mea est, aquam fluminis et vertetur in sanguinem ».
7:18
v. 148 « Pisces quoque, qui sunt in fluvio, morientur et computrescent aquae » — Hebr. flumen — « et affligentur Aegyptii bibentes aquam fluminis ». LXX pro "w5z| h.l. uti v. 21 *52* x53. — Post. v. 18 Sam. addit : Et ivit Moyses el Aaron ad Pharaonem et dixerunt ad illum : Iahve Deus Hebraeorum misit mos ad te, uL diceremus : Dimitte populum meum, ut serviant mihi in deserto; et ecce, mon audisti usque munc. Haec igitur dicit Iahve : Nunc cognosces, quia ego sum Iahve. Ecce ego percutiam virga quae in manu mea est, aquam fluminis et vertetur in sanguinem ; pisces quoque, qui sunt in fluvio, morientur, et computrescent aquae , et affligentur Aegyptii bibentes aquam fluminis. Dein sequitur v. 19. In hac lectione planior est contextus cum sequentibus , quatenus ea nomen habet Aaronis, cuius mox v. 19 habetur mentio; tamen hoc uno non redditur lectio prae altera probabilior. Ceterum lectio Sam. omnia bis repetens dubium movet, annon genuina lectio medium quemdam inter duas has lectiones occupet locum. Finge v. 17, post verba « Haec igitur dicit Iahve : Nune scies, quod sim Iahve », immediate fuisse illud totum, quod Sam. habet adiectitium : tum et narratio habetur minus diffusa, et v. 17 eliminatur, quantulacunque post nostram, quam dedimus, explicationem superest, asperitas. Tamen rem in medio relinquimus. Primam plagam in aquis fluminis effectam esse ait Theodoret., cum quod in suo flumine gloriarentur Aegyptii, tum ob Hebraeorum parvulos in idem flumen demersos.
7:19
v. 19 « Dizit quoque Dominus ad Moysen : Dic ad Aaron : Tolle virgam tuam » — LXX in manu tua — « et extende manum tuam super aquas Aegypti », « elevando virgam contra omnem partem Aegypti » (Tost.); id vero omnino satisfacit etiam voci percutiam v. 17, quae non necessario de physica percussione est intelligenda. Iam copulam immediate sequentem praeter Vw/g. LXX ignorant omnes non copulatur quidquam aquis, sed quid universali hoe aquarum nomine veniat explieatur : sc. primum /Tuvzi, i. e. Nilus in inferiore Aegypto in brachia divisus ideoque plurali numero expressus; secundo (gnorantibus copulam Heóraeo et Chaldaeo, sed eandem supplentibus codicibus pluribus eum versionibus) 2*àw*, qui pluralis vix non semper (Ez. 29,3 sqq.; Ps. 77,45; Is. 7,18; 19,6; 37,25) Nl canales designat; tertio (ubi copulam habent omnes) a"53s i. e. paludes seu stagna, quibus Aegyptus inferior abundabat, quaeque tempore inundationis sane unum erant cum ipso flumine et canalibus aequor. Sed quid intelligitur quarto per amv» mpi 5» 5x5, et super omnes congregationes aquarum 1psorum? Gratuito supplet Tost. « congregationes aquarum pluvialium », et explicat Caz. « putei et cisternae », quibus certe non favet, qui ex Gen. 1,10 eruitur, vocis 7172 sensus. Hi sc. auetores cum aliis pluribus putabant exprimi genus aliquod aquarum in prioribus nondum recensitum. Sed adiecta vox omnis indicat potius rursum resumi omnia aquarum genera, ut idem sint omnes congregationes aquarum ipsorum atque aquae Aegyptiorum, complectanturque flumina , canales, paludes. &ut, si dicas expressionis hunc esse generaliorem sensum, ut omnes universim congregationes aquarum desienentur, sive eae in prioribus expressae sint, sive non, tamen contextu v. 17 Moysis pereutientis aquas /lum?nis expressio coarctari videtur ad aquas quodammodo cum flumine connexas , non vero pluviales aut domi in vasis asservatas. — « [et] super fluvios eorum et rivos ac paludes , et omnes lacus aquarum , ut vertantur in sanguinem; et sit » — mm recte Hebr. Vulg. Chald. Ag. Symm. contra Sam. LXX Theod. "n" — « eruor in omni terra. Aegypti, tam in ligneis vasis quam in Sdxeis ». D'3iaN2s mDxym, ubiinde a Targumim supplevere interpretes vasa, at prorsus arbitrarie. Aegyptii vasa e //gno vix conficiebant, partim ob aptarum arborum penuriam (cf. Erman p. 600 sqq.); vasa vix non omnia conficiebantur ex argilla. Sane tria 2 potius varias regionis divisiones exprimi suadent ; illud de vas?s in priore versus parte fuerat enuntiandum. Lectio annon sit defigurata, nescimus.
7:20
v. 20 « PFeceruntque Moyses et Aaron, sicut praeceperat Dominus; et elevans virgam percussit aguam unu coram Pharaone et servis eius ». Censet Dz/Im. haec e duobus documentis esse consuta, omissa altera sententiae parte subiecto Moyses - sed si qua vox omissa est aut excidit, cur non aeque supponatur excidisse subiectum Aaron? Porro secundum dicta prorsus idem est aqua fluminis (sing.), atque v. 19 aquae Aegypti. « Quae versa est in sanguinem ». Hebr. : et versa est omnis aqua, quae erat in. flumine, in sanquinem. v. 9A « Et pisces, quà erant in. flumine , mortui sunt , computruitque fluvius, et non poterant Aegyptü bibere aquam fluminis; et fuit sanguis tn tota, terra Aegypti ».
7:22
v. 92. « Feceruntque similiter malefici Aegyptiorum incantationibus suis », postquam, inquit C/er., Moyses et Aaron aquam ad pristinum suum statum revoeassent. Id gratis supponitur vixque consonat versui 25, pro hac plaga saltem septiduum statuenti. Ps. /on. gratuito item supponebat (cf. 8,22; 9,4. 26; 10,23; 11,7) aquam terrae Gessen ab Aaron non esse in sanguinem mutatam ; quam aliqui maleficis mutandam permisere. Meminisse oportet, v. 19 solas fluminis et cum flumine eonnexas canalium et paludum aquas referre mutatas : ergo malefici alias aliquas transmutavere; satisque sapienter 7/Aeodoret. marinas suggerit, non quidem in Aegyptiorum domos illatas, sed litus Taniticum subluentes. Quarum aliquam partem potuere malefici, praesertim influentibus fluminis undis sanguineo rubore tinctis , transmutare. « Et induratum est cor Pharaonis, nec audivit eos, sicut praeceperat Dominus », vel potius praedixerat, cf. v. 3. Cf. etiam v. 11 et 13.
7:23
v. 93 « Avertitque se et ingressus est domum suam, nec apgposwit cor etiam liac vice ».
7:24
v. 9& « Foderunt autem omnes. Aegyptu per circuitum. fluminis aquam , ut biberent; non enim poterant bibere de aqua fluminis ». Ios. putat eandem aquam et Aegyptiis exstiüsse exitialem, et Hebraeis salubrem. An fodientes nacti sint, quod quaerebant, textus explicite non affirmat; longius progressus Ponfr. alt : « ut perfecta esset haec plaga, conveniebat etiam , ut hae aquae in terrae venis latentes in sanguinem conversae essent ». Arg. — Probabilius priore plaga adhuc perseverante secuta est plaga ranarum e corruptis aquis infinito numero pullulantium. Quae nullam plebeiorum principumve distinctionem admisere, in secretiora domorum loca, imo inipsos cibos penetravere, omnia conspurcavere. Plagam etiam auxere magi, sed eandem revocare minime valuere. Prolixius haec describuntur, quo perspiciatur quomodo adactus sit Pharao ad Moysis apud Iahve intercessionem expetendam ; quin ulla sit ratio unius textus duobus diversis scriptoribus attribuendi. Pharao se populum ad sacrificium dimissurum esse promittit, mox promissa revocat.
7:25
v. 25 « Impletique sunt septem dies, postquam percussit. Dominus fluvium ». Post hune versum notatur parascha; textus vero noster hebr. sequentes quatuor versus trahens ad cap. 7, contextum narrationis cum 8,5 sqq. utique ignorat. Equidem putaverim 7,95 intime iungendum esse cum 8,1 : Impletisque diebus septem , postquam percussit Dominus fluvium, dixit Dominus etc. (7Tos/.). Ita de duratione primae plagae illud tantum definitur, durasse eam septem saltem dies; probabilius diutius duravit fuitque saltem sequentis plagae aequalis. zx, quod solum Ps. 77 (78), &h5; 10^ (105), 30, locis hane plagam celebrantibus, legitur, probabilius (Franc. Delitzsch : Kommentar über die Psalmen, 4* ed. Leipzig 1883, p. 56^) una cum rana bufonem etiam designat : an is h. 1. etiam exprimatur, non liquet. Porro tempore annuae inundationis frequentissimae in Aegypto sunt ranae, vocibus somnum dispellunt : sapienter igitur monet Ca/m., portentum cerni non tam in re quam in modo, in ranarum sc. insolita prorsus frequentia ad Moysis vocem pullulantium. Cap. VIII
7:1
Aaron (Heb. 'Ahărān, of uncertain etymology)
In the theophany of Horeb, Yahweh assigned him to Moses, who pleaded his difficulty of speech, as interpreter ("prophet") before Pharaoh (Ex. 4:10, 16; 7:1). He communicated to the elders what Yahweh had revealed to Moses, and by prodigies he gained the trust of the people. …
… 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or writes (Hos. 1, 1-2; Hag. 1, 7; Mal. 1, 1), he is the mouth of God (Jer. 15, 19; Is. 30, 2, in accordance with Ex. 4, 15 ff.; 7, 1). Some symbolic actions describe plastically the divine influence on the prophet-writer, e.g., Ezekiel must devour the book that contains the object of his preaching (Ezek. 2, 8-3, …
… One who, by divine vocation, speaks in the place and in the name of God (Deut. 18:18 ff.; II Kings 3:9; Jer. 1:6, 9 ff.; Is. 52:6, etc.; cf. Ex. 7:1 ff.), communicating to men, to whom he is sent, whatever the Lord, by supernatural action, orders and reveals to him (Jer. 1:7 ff.; Am. 3:7 ff.; 7:14 ff.; Ez. 2-3; etc.): « nihil …
7:4
… hosts") presupposes the concept that God was the invisible "captain" of the Israelite hosts in numerous wars, especially against the Philistines (cf. 1 Sam. 17:45; 2 Sam. 5:24). Even earlier it was customary to speak of the "armies of the Lord" (cf. Ex. 7:4; 12:41; Josh. 5:14).
7:7
Aaron (Heb. 'Ahărān, of uncertain etymology)
… Firstborn of Amram, son of Kohath and of Jochebed, both of the tribe of Levi, brother of Moses and of Miriam (Mirjām), he was born in Egypt, three years before Moses (Ex. 7:7), to whom he remained closely bound throughout his life. …
… 26:59; 1 Chron. 6:3). She watched over her little brother exposed on the waters of the Nile and cleverly managed to have his own mother given to him as a nurse by the daughter of Pharaoh (Ex. 2:4-10). At the crossing of the Red Sea, M. was 90 years old (Ex. 7:7) and as a prophetess led, under divine influence, the dances and songs of joy and thanksgiving to Yahweh (Ex. 15:20 ff.; Mic. 6:4; cf. Num. 12:2). In the desert, at Hazeroth, she murmured …
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
At court M. remained perhaps some forty years (Ex. 2, 23; 7, 7; cf. Act. 7, 23): a period rich in experiences and decisive for the cultural and spiritual formation of the meditative young man. There is no difficulty in admitting that from the …
7:8
1) The water of the Nile turned into blood (Ex. 7:14-25). At God's command Aaron stretched out his rod (cf. ibid. 4:2 ff.; 7:8 ff.) over the waters of the river, and these "were changed into blood": that is, they took on a blood-red color and became deadly for the fish. …
7:9
The tannin (from tnn "to stretch out lengthwise") was a sea monster or cetacean (Gen. 1:21 is translated κῆτος; but Aquila, Symmachus, Theodotion: δράκων; Ps. 148:7; cf. Job 7:12; Is. 27:1), or a fearsome serpent (Ex. 7:9-12; Deut. 32:33; Ps. 91 [90]:13). …
7:10
Aaron (Heb. 'Ahărān, of uncertain etymology)
… A. worked with his own rod (or Moses', Ex. 4:2) the prodigies of the serpent devouring the rod of the soothsayers, and of the first three plagues: the waters of the Nile changed into blood, the invasion of frogs and of gnats (Ex. 7:10-8:19). An assiduous coadjutor of Moses, with him he received the orders of Yahweh (Ex. 9:8; 12:1, 28, 43, 50). The people associated them in trust as well as in murmurings and rebellions …
7:11
… (8, 1), and by the Targum of Pseudo-Jonathan on Ex. 1, 15; 7, 11; Num. 22, 22 (which calls them sons of Balaam).
… The magic of the Egyptians is highlighted (Ex. 7:11 ff.; Wis. 17:7) and that of the Babylonians (Is. 47:12 f.; Dan. 1:20; 2:10-12), among whom it was of great importance. …
… St. Thomas (ibid., 1a, 114, 4) affirms that the demons can seduce men by performing miracles (in the broad sense: "that exceed the possibilities and the comprehension of man"), as the magicians of Pharaoh "by satanic power" produced serpents and frogs (Ex. 7, 11-8, 7). Such prodigies will be multiplied through the work of the Antichrist (II Thess. 2, 9). Such satanic portents consist principally in infestation (of persons or of things), in obsession …
7:14
… There are ten of them, and they followed one another in the order described in Ex. 7:14-12:26. In Ps. 78:44-52; 105:27-36, the order is somewhat different and the list incomplete; a commentary and poetic amplification, for the didactic purposes of the book, is found in …
7:17
… It is mentioned in many passages of the Bible and is indeed often called simply "the river" by antonomasia (Gen. 41:1-3; Ex. 1:22; 2:3; 7:17-22; 8:5-13; 9:9; Ps. 77 [78]:44; Jer. 46:7-8; Is. 19:6-9; 18:2). As is natural, it is always present in the life of the country: the pharaoh dreams of it in Genesis (41:1-3), …
7:25
Against the idolatrous institutions and practices of divination and magic, Jahweh, from the very beginnings of the chosen nation, established the prophets as the only spokesmen and interpreters of his thought and his will (Deut. 18:9-22; Num. 23:23; cf. Am. 2:10 ff.; Ex. 7:25; Zach. 7:12; Neh. 9:30), giving them as an unmistakable sign of recognition, besides moral worth, fidelity to Jahweh and to his precepts, the charism of predicting the future (Deut. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.