Jacky has his christological commentary of the whole bible here. He’s up to to 2 Samuel at the moment. His collected posts on the Pentateuch are here.
Read the verses here
“Behold, I am of uncircumcised lips. How will Pharaoh listen to me?”
Moses’ words ring true of his temporary role as the mediator on behalf of Israel. He is a man of uncircumcised speech (v.30). Some have taken the liberty to interpret this as if Moses had a physical speech impediment, but the LORD’s response in chapter 7 which reveals Moses’ true concern – that he is unable to speak words which will convince the Pharoah to bring the people out of Egypt (v.26-27).
This is the reason why the LORD replies by ordaining Moses as like elohim to Pharoah, just as Aaron is made Moses’ prophet. Notice how in chapter 7v.2 the LORD states that both Moses and Aaron will be speaking to the Pharoah, ignoring the interpretation that Moses is worried about his speech impediment, or that Aaron is a more “suitable” choice as a speaker before Pharoah. Rather, the LORD’s choice is for the purpose of showing to Pharoah the dynamic between God and His prophet – through Moses and Aaron respectively. Where Moses speaks, Aaron repeats Moses’ words and acts in execution: a pattern which re-occurs throughout the plagues. The Word of God, once spoken, evokes immediate response and action: and the one Word which the Father wishes to speak of concerns the Son. The Father’s Word is Jesus Christ. In his framework series, Paul Blackham says,
“…the Word of God confronts us with the plain fact that our minds are as deeply fallen and wicked as our feelings, our bodies and our wills. In fact Colossians 1:21 tell us that because of our sinful behavior, our enmity against God, resides in our minds. However brilliant our reasoning may be, until we have been reconciled to God, our thinking always militates against the gospel. It will always rebel against the truth.”
Such a fundamental truth should not escape the purpose behind the LORD establishing an elohim–prophet dynamic before Pharoah to present to him in clarity the intercessory nature of salvation: the procession of the Spirit from the Father to the Son; from the Son to men; from men to other men; and the glory ascending through the Son and back to the Father. For what is a prophetes, a nabiy, other than (literally defined as) a Spirit-inspired man? And what Word does the Triune God wish to speak in the Third Person?
Yet, before we move onto describing this ‘word’ which the LORD wishes Moses to speak and Aaron to act upon, the LORD immediately reveals the conclusion in vv.3-4:
Exo 7:3-4 But I will harden Pharaoh’s heart, and though I multiply my signs and wonders in the land of Egypt, (4) Pharaoh will not listen to you. Then I will lay my hand on Egypt and bring my hosts, my people the children of Israel, out of the land of Egypt by great acts of judgment.
It is easy to immediately assume that we are handling a case of double predestination – of predestined reprobation of the Pharoah. Yet, let us be mindful of the greater analogy of the history of Pharoah versus the Angel of the LORD; the story of Exodus is not merely dealing with the salvation of an individual Egyptian king. It is displaying the grander scheme of the LORD’s salvation through The Prophet, whose uncircumcised lips meant that no word is uttered other than the Word from the Father:
Deu 18:15-20 “The LORD your God will raise up for you a prophet like me from among you, from your brothers–it is to him you shall listen– (16) just as you desired of the LORD your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the LORD my God or see this great fire any more, lest I die.’ (17) And the LORD said to me, ‘They are right in what they have spoken. (18) I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. (19) And whoever will not listen to my words that he shall speak in my name, I myself will require it of him. (20) But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.’
Here, we should notice two things:
- Though Moses is seen as a ‘god’ before Pharoah and Aaron is his prophet, this is to display the dynamic of elohim and His prophet before the pagan king
- Furthermore, Moses is seen in Deuteronomy 18 as referring to himself as a prophet – and that a ‘prophet like [him]’ will be raised who will speak the words of the Father. Aaron is no longer in the picture as a ‘prophet’, but his role becomes that of the first priest of the tabernacle (Exodus 31:10).
This Prophet is the One Sent (John 7:18, ch.8) from the Father to speak of the Father’s glory (c.f. Matthew 11). Moses is not the prophet; neither is Aaron; yet through the arrangement laid out in Exodus 7, we see the Father speaking and the Son acting; and this is placed before the Pharoah to display him as something more than a mere individual pagan king, the same way that Ezekiel looks at the king of Tyre. This king is no mere ruler of foreign lands – but he is taken to be the anointed guardian cherub in Eden, destroyed for his pride (Ezekiel 28:13-19). Only by seeing this greater picture in Exodus 7 can we then come to understand how Pharoah’s heart comes to be hardened, and the picture of the serpent-staff seen already in Exodus 4 as the first thing witnessed of the LORD’s power which granted Moses confidence, and re-iterated once more in chapter 7 as the first thing witnessed by the Pharoah which further hardened him.
At this point, it is important we take a step back to consider the greater picture of what is being said concerning the Pharoah’s relationship with Moses and Aaron; concerning Satan’s relationship (or lack of) with the Triune God.
Allow me to make a lengthy quotation of Karl Barth in his Church Dogmatics. Its relevance will be seen shortly:
“At any rate as they are systematised in Leviticus 14 and 16 it is obvious that the following form is common to both. Two creatures which are exactly alike in species and value are dealt with in completely different ways. The selection of the one for this and of the other for that treatment, seems to be a matter for the priest in Leviticus 14:15f, while lots are cast in Leviticus 16:8. In both cases it is obvious that the selection is inscrutable, and that it is really made by God Himself. It is also obvious with what special purpose and meaning these two acts accompany the history of Israel, and to which special moment of this history they refer as sign and testimony of the divine intention. We obviously face the special aspect of this history according to which it is the history of the divisive divine election of this and of that man. What these choices mean, or what it is to which the whole history of Israel points as a history of such choices, is attested by these particular rites, the witness being given a fixed and permanent form by the detailed legal regulations.
…Yet we must observe that the second goat is also ‘placed before the Lord’, that the treatment meted out to him and the tragic record of his unusability also form an integral part of the sign and testimony set up on the Day of Atonement. Cain is just as indispensable as Abel, and Ishmael as Isaac. For the grace which makes an elect man of the first can be seen only from the second, because the first, the elect, must see in the second, the non-elect, as in a mirror, that from which he was taken, and who and what the God is who was delivered from it. It is only as one who properly belongs to that place that God has transferred him from it. Because election is grace, the unused belonged to the used, the sacrificed goat to the goat driven into the wilderness, the non-elect to the elect…
…The ceremony described in Leviticus 14 obviously runs in exactly the opposite direction… The treatment of the first bird speaks of this necessary presupposition of his purification. The bird is slain, its blood is shed and then made ready for what follows, as in the case of the first goat in Leviticus 16. But this time everything really depends on what follows… The healed leper is sprinkled seven times with this blood, while simultaneously the second bird is allowed to fly away ‘into the open field’… to freedom… The purpose, and the only purpose, in the death of the one bird, the separation and reservation of the one man, is that the other may live. But how comforting it is for all who are separated and reserved that, according to Leviticus 14, it is to the second bird, which has no part in the accomplishment of the decisive action, and which is unusable in the sense of Leviticus 16, that the benefit of the sacrifice of the first and usable bird accrues. That which was done to the first turns to the advantage of the second… The recipient of the fruit of election is obviously for the non-elect. How can we fail to see that Cain and Ishmael and Esau are now given yet another right than that which is remotely visible in Leviticus 16? They are witnesses to the resurrection reflected in Leviticus 14. The promise addressed to the men on the right hand is manifestly fulfilled in those on the left.”
The explanation of the picture of Satan and Christ in Exodus 7 should not end with Barth’s lengthy quote, for the narrative is designed to explain the dichotomy of the Angel of the LORD and the rebellious anointed cherub through the battle of the serpents:
Exo 7:10-12 So Moses and Aaron went to Pharaoh and did just as the LORD commanded. Aaron cast down his staff before Pharaoh and his servants, and it became a serpent. (11) Then Pharaoh summoned the wise men and the sorcerers, and they, the magicians of Egypt, also did the same by their secret arts. (12) For each man cast down his staff, and they became serpents. But Aaron’s staff swallowed up their staffs.
Yet, why is the imagery of the serpent, such a wicked imagery (Revelation 20:2), used to defeat the other serpents? This recalls the same imagery of the brazen fiery serpent set on the pole (Numbers 21:5-9; John 3:12-15) which can heal those who see it despite being bitten by other serpents. Such a peculiar picture of serpents against serpent repeated in the story of Moses can be explained in Barth’s observation of the sacrifices in Leviticus 14 and 16 – the dichotomy of Christ and Satan, the dichotomy of the Elected Head and the Rejected Head. The raising of the brazen serpent equivalent to the ascension of the Sent One (c.f. John 3:12-15). This is sweetly summed up in the words of Habbakuk:
Hab 3:13-14 You went out for the salvation of your people, for the salvation of your anointed. You crushed the head of the house of the wicked, laying him bare from thigh to neck. Selah (14) You pierced with his own arrows the heads of his warriors, who came like a whirlwind to scatter me, rejoicing as if to devour the poor in secret.
Exodus 7:1-13 lays up the scenario for Pharoah’s destruction, which in turn leads to Egypt becoming an increasingly threat-less kingdom throughout the rest of history. A once prosperous nation benefiting from the mediation of the Christ-like Joseph falls in the hands of Pharoah, Herod, Cain, Ishmael, Esau, all types of he who is the ‘head of the house of the wicked’ (Habbakuk 3:13). Yet, it is by the serpent that the serpents are crushed; it is by the sting of death that death is defeated; it is by the wicked capital punishment of the cross that the wickedness of death is eradicated – and so the arrows of Satan piercing Christ’s side did not leave Christ dead; but from His side birthed the church (c.f. Genesis 2:21) born-again from the victorious blood and water which in turn defeated the bites of the fiery serpent, swallowing up the serpent-ry of ‘wise men’ (c.f. 1 Corinthians 1:19) and ascending once again as the beautiful staff of Aaron:
Num 17:5-8 And the staff of the man whom I choose shall sprout. Thus I will make to cease from me the grumblings of the people of Israel, which they grumble against you.” (6) Moses spoke to the people of Israel. And all their chiefs gave him staffs, one for each chief, according to their fathers’ houses, twelve staffs. And the staff of Aaron was among their staffs. (7) And Moses deposited the staffs before the LORD in the tent of the testimony. (8) On the next day Moses went into the tent of the testimony, and behold, the staff of Aaron for the house of Levi had sprouted and put forth buds and produced blossoms, and it bore ripe almonds.
What a beautiful picture of Christ’s death in becoming the rejected serpent by taking upon the sins of mankind, yet through his death on the cross he had swallowed up the death of men to bring about new creation birth! Yet, the glory does not cease with the staff restoring to its original form – but that upon the Israelites’ salvation from Egypt, the same serpent-staff sprouts and puts forth buds and produces blossoms, bearing ripe almonds. Upon the taste of this new creation life far greater than a mere restoration to the Garden of Eden, still (v.13) the Pharoah’s heart was hardened. The outstretched arms of the Son on the cross has not led Pharoah to repentance (Romans 2:4), prompting the necessary salvation from Egypt.
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