Pharaoh's Role in God's Plan in the Book of Exodus

Pharaoh, the common title for Egyptian kings, plays a crucial, albeit adversarial, role in God's plan for the Exodus of the Israelites ^{[3, 9]}. The biblical narrative consistently portrays Pharaoh as the primary human antagonist against God's will, yet simultaneously as an instrument through which God demonstrates his power and sovereignty ^{[1, 11]}.

The title "Pharaoh" itself refers to the ruler of Egypt, a term that some modern Egyptologists interpret as meaning "the great house," akin to "the Sublime Porte" ^{[3, 9]}. Several Pharaohs are mentioned in the Bible, including the one during Abraham's time, but the most prominent is the Pharaoh of the Exodus ^{[3, 7, 9, 10]}. This particular Pharaoh is first mentioned in Exodus 1:11 ^[7].

God's plan to deliver the Israelites from Egyptian bondage is introduced to Moses with a direct command: "Come now therefore, and I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt" ^[4]. Moses initially expresses hesitation, questioning his own suitability for such a formidable task ^[2]. However, God reiterates his command to both Moses and Aaron, instructing them to speak to Pharaoh, king of Egypt, so that he might release the Israelites ^{[5, 6]}.

Pharaoh's initial response to Moses and Aaron's demand is one of defiance and ignorance. He famously asks, "Who is the Lord?" ^[14]. This question highlights Pharaoh's worldview, where he likely considered himself divine or at least supreme, and had no knowledge of Yahweh, the God of Israel ^{[11, 14]}. The Jamieson, Fausset & Brown commentary suggests that Pharaoh "estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation" ^[14]. This initial defiance sets the stage for the series of plagues, which are designed to demonstrate God's supremacy over all the gods of Egypt ^[14].

God explicitly states his intention to use Pharaoh's resistance to display his power. In Exodus 7:4, God tells Moses, "But Pharaoh will not listen to you, and I will lay my hand on Egypt, and bring out my armies, my people the children of Israel, out of the land of Egypt by great judgments" ^[1]. This verse indicates that Pharaoh's refusal is not an unforeseen obstacle but an integral part of God's strategy. The Tyndale House commentary notes that God "looked forward to the clash of worldviews that lay ahead," where Pharaoh, "thinking himself divine, would be forced to confront the true God" ^[11].

Throughout the narrative of the plagues, Pharaoh repeatedly hardens his heart or God hardens Pharaoh's heart, leading to further divine judgments ^[12]. This hardening serves to prolong the confrontation, allowing God to perform more signs and wonders. The Tyndale House commentary on Exodus 8:13 observes that while Moses predicted the end of a plague, God predicted Pharaoh's continued refusal to listen, emphasizing God's control over the future and his lordship ^[12].

Pharaoh's role is not merely passive resistance; he actively attempts to bargain and control the terms of Israel's departure. For instance, he tries to dictate how and where the Israelites can worship, suggesting they sacrifice within Egypt or not take their flocks and herds ^{[16, 17]}. Moses consistently rejects these compromises, asserting that the Hebrews must leave Egypt to worship God properly, as God's purpose for the Exodus was to establish a proper relationship with his people ^[16]. The Tyndale House commentary interprets Pharaoh's bargaining as an attempt to "obey partially while still retaining control," drawing a parallel to those whose loyalty is divided between God and the world ^[17].

The ultimate purpose of Pharaoh's resistance and the subsequent plagues is for both the Egyptians and the Israelites to "know that I am the Lord" ^{[11, 15]}. Adam Clarke, in his commentary, explains that God was determined to make Pharaoh's overthrow so significant that "the Egyptians shall know, i.e., acknowledge, that he is Jehovah, the omnipotent, self-existing, eternal God" ^[15]. This demonstration of divine power serves to establish God's identity and authority not only to the oppressors but also to his own people, who needed to understand the character of the God who was delivering them ^[11].

Moses is depicted as God's representative, endowed with divine authority to confront Pharaoh. Matthew Henry's commentary describes God clothing Moses with "great power and authority," making him "a god to Pharaoh," meaning God's viceregent authorized to speak and act in God's name ^[13]. This elevation of Moses underscores the direct confrontation between God's will, expressed through Moses, and Pharaoh's defiance.

The narrative of Pharaoh and the Exodus is a foundational story for the Israelites, illustrating God's mighty hand and outstretched arm in delivering his people from bondage ^[8]. Pharaoh's persistent refusal, orchestrated or permitted by God, serves as the catalyst for the dramatic events that reveal God's power, justice, and faithfulness to his covenant people.

Sources

Exodus “But Pharaoh will not listen to you, and I will lay my hand on Egypt, and bring out my armies, my people the children of Israel, out of the land of Egypt by great judgments. -- Exodus 7:4”
Exodus “Exodus 3:11 (BBE) — And Moses said to God, Who am I to go to Pharaoh and take the children of Israel out of Egypt?”
Smith's Bible Dictionary “Smith's Bible Dictionary: Pharaoh — the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean 'the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: + The Pharaoh of Abraham . (Genesis 12:15)--At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shephe”
Exodus “Come now therefore, and I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt.” -- Exodus 3:10”
Exodus “Exodus 6:13 (BBE) — And the word of the Lord came to Moses and Aaron, with orders for the children of Israel and for Pharaoh, king of Egypt, to take the children of Israel out of the land of Egypt.”
Exodus ““Go in, speak to Pharaoh king of Egypt, that he let the children of Israel go out of his land.” -- Exodus 6:11”
STEPBible TIPNR “Biblical proper name: [email protected]=H6547I — Pharaoh living at the time of Egypt and Wilderness (refs: #A Pharaoh of Egypt living at the time of Egypt and Wilderness, first mentioned at Exo.1.11; <br>ref)”
Easton's Bible Dictionary “Easton's Bible Dictionary: Exodus — The great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with "a mighty hand and with an outstretched arm" (Ex 12:51; Deut. 26:8; Ps 114; 136), about B.C. 1490, and four hundred and eighty years (1 Kings 6:1) before the building of Solomon's temple. The time of their sojourning in Egypt was, according to Ex. 12:40, the space of four hundred and thirty years. In the LXX., the words are, "The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty y”
Easton's Bible Dictionary “Easton's Bible Dictionary: Pharaoh — The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See [473]EGYPT.) The name is a compound, as some think, of the words Ra, the "sun" or "sun-god," and the article phe, "the," prefixed; hence phera, "the sun," or "the sun-god." But others, perhaps more correctly, think the name derived from Perao, "the great house" = his majesty = in Turkish, "the Sublime Porte." (1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or "shepherd king”
STEPBible TIPNR “Biblical proper name: [email protected]=H6547J — Pharaoh living at the time of Egypt and Wilderness (refs: #A Pharaoh of Egypt living at the time of Egypt and Wilderness, first mentioned at Exo.3.10; <br>ref)”
Exodus (Protestant academic) “Tyndale House on Exodus 6:1: 6:1-13 God renewed his promises. The offer of rescue brought the true question to the fore, the question articulated by Pharaoh: Who is the Lord (5:2)? As much as the Israelites needed rescue from bondage, their greater need was to know the Lord. The climax of God’s renewed promises was “you will know that I am the Lord your God” (6:7). 6:1 Now you will see: Far from being daunted by the questions being raised about his integrity, his ability, and his very character, God looked forward to the clash of worldviews that lay ahead. Pharaoh, thinking himself divine, wou”
Exodus (Protestant academic) “Tyndale House on Exodus 8:13: 8:13 had predicted: Moses predicted that the plague would stop the next day; God predicted that Pharaoh would refuse to listen (see 8:15). The element of prediction is central to God’s lordship. God sees and controls the future; he is the Lord.”
Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 7:1: Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (Exo 7:1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God's viceregents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish”
Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 5:2: And Pharaoh said, Who is the Lord--rather "Jehovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of. Pharaoh estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation. To demonstrate the supremacy of the true God over all the gods of Egypt, was the design of the plagues. I know not the Lord, neither will I let Israel go--As his honor and interest were both involved he d”
Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 14:18: Shall know that I am the Lord - Pharaoh had just recovered from the consternation and confusion with which the late plagues had overwhelmed him, and now he is emboldened to pursue after Israel; and God is determined to make his overthrow so signal by such an exertion of omnipotence, that he shall get himself honor by this miraculous act, and that the Egyptians shall know, i.e., acknowledge, that he is Jehovah, the omnipotent, self-existing, eternal God.”
Exodus (Protestant academic) “Tyndale House on Exodus 8:26: 8:26-27 Moses pointed out the impossibility of what Pharaoh was asking on the grounds of the Egyptians’ own prejudice: They considered all Semites to be uncultured and uncouth (see Gen 43:32). • The Hebrews were leaving Egypt in order to worship God (see, e.g., Exod 5:1; 7:16; 8:1, 20). God’s purpose for the Exodus was to lead his people into a proper relationship with him.”
Exodus (Protestant academic) “Tyndale House on Exodus 8:25: 8:25 Pharaoh attempted to bargain with God. He wanted to obey partially while still retaining control. James says of such people, “Their loyalty is divided between God and the world” (Jas 1:8), and such a person cannot receive anything from the Lord.”

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