Exodus 9:13-35 | The Way of Scripture

Exodus 9:13-35

What did the hail reveal about God’s power and Pharaoh’s promises?

Berean Standard Bible

13 Then the LORD said to Moses, “Get up early in the morning, stand before Pharaoh, and tell him that this is what the LORD, the God of the Hebrews, says: ‘Let My people go, so that they may worship Me. 14 Otherwise, I will send all My plagues against you and your officials and your people, so you may know that there is no one like Me in all the earth. 15 For by this time I could have stretched out My hand and struck you and your people with a plague to wipe you off the earth. 16 But I have raised you up for this very purpose, that I might display My power to you, and that My name might be proclaimed in all the earth. 17 Still, you lord it over My people and do not allow them to go. 18 Behold, at this time tomorrow I will rain down the worst hail that has ever fallen on Egypt, from the day it was founded until now. 19 So give orders now to shelter your livestock and everything you have in the field. Every man or beast that remains in the field and is not brought inside will die when the hail comes down upon them.’” 20 Those among Pharaoh’s officials who feared the word of the LORD hurried to bring their servants and livestock to shelter, 21 but those who disregarded the word of the LORD left their servants and livestock in the field.
22 Then the LORD said to Moses, “Stretch out your hand toward heaven, so that hail may fall on all the land of Egypt—on man and beast and every plant of the field throughout the land of Egypt.” 23 So Moses stretched out his staff toward heaven, and the LORD sent thunder and hail, and lightning struck the earth. So the LORD rained down hail upon the land of Egypt. 24 The hail fell and the lightning continued flashing through it. The hail was so severe that nothing like it had ever been seen in all the land of Egypt from the time it became a nation. 25 Throughout the land of Egypt, the hail struck down everything in the field, both man and beast; it beat down every plant of the field and stripped every tree. 26 The only place where it did not hail was in the land of Goshen, where the Israelites lived.
27 Then Pharaoh summoned Moses and Aaron. “This time I have sinned,” he said. “The LORD is righteous, and I and my people are wicked. 28 Pray to the LORD, for there has been enough of God’s thunder and hail. I will let you go; you do not need to stay any longer.” 29 Moses said to him, “When I have left the city, I will spread out my hands to the LORD. The thunder will cease, and there will be no more hail, so that you may know that the earth is the LORD’s. 30 But as for you and your officials, I know that you still do not fear the LORD our God.” 31 (Now the flax and barley were destroyed, since the barley was ripe and the flax was in bloom; 32 but the wheat and spelt were not destroyed, because they are late crops.)
33 Then Moses departed from Pharaoh, went out of the city, and spread out his hands to the LORD. The thunder and hail ceased, and the rain no longer poured down on the land. 34 When Pharaoh saw that the rain and hail and thunder had ceased, he sinned again and hardened his heart—he and his officials. 35 So Pharaoh’s heart was hardened, and he would not let the Israelites go, just as the LORD had said through Moses.

What is the context?

The next warning explains why Pharaoh is still standing. God could already have destroyed him and his people, but has preserved him to display His power and make His name known throughout the earth. The Hebrew verb behind raised you up comes from amad, to stand. Brown–Driver–Briggs explains its use here as maintaining someone rather than overthrowing him. The preceding verse places that preservation in view.

God announces unprecedented hail and also gives a warning that can save lives: bring servants and livestock under shelter. Some of Pharaoh’s officials fear the LORD’s word and act on it. Others leave them in the field. The account distinguishes these responses within Egypt itself.

The hail and lightning devastate what is exposed, while Goshen is spared. Pharaoh confesses that he has sinned, calls the LORD righteous and promises to release Israel. Moses agrees to pray, but tells him that he and his officials still do not fear the LORD.

The account also distinguishes the crops. Flax and barley are destroyed at their more advanced stage, while wheat and spelt remain because they are later crops. This explains why the next plague will still have something to consume.

When Moses prays, the storm ends. Pharaoh and his officials respond by hardening their hearts again. His confession has not led to keeping his promise. The closing refusal confirms what God had already said would happen.

How is this passage commonly understood?

The difference over God’s part in Pharaoh’s hardening continues through this account. Calvin understands God as actively directing the confrontation and connects Pharaoh’s preservation with a purpose determined before his birth. Wesley explains hardening as God giving Pharaoh over after his repeated resistance, permitting Satan to blind him. Both hold Pharaoh responsible for his refusal, while explaining God’s action differently.

They agree on the failure of Pharaoh’s confession to produce lasting obedience. Both point to his return to resistance after the storm ends. The words he says under pressure are tested by what he does when the pressure is removed.

Where does this fit in God's plan?

Romans 9:17–24 directly quotes God’s explanation to Pharaoh about displaying His power and making His name known. Paul places that event within his discussion of God’s mercy, patience and purposes, including His calling of people from both Jews and Gentiles. The Exodus becomes part of the New Testament’s explanation of God’s wider work.

Pharaoh’s response also illustrates a distinction made in 2 Corinthians 7:8–11: sorrow can lead to repentance, or it can remain sorrow over what has happened. Paul describes a sorrow that produces a changed response. Pharaoh’s story provides a contrasting example—the trouble stops, and his resistance returns. This is a parallel about the response to correction; Paul is addressing the Corinthians in their own circumstances.

What is our position?

We don't have a position on this passage yet. When our study reaches a conclusion the text supports, it will appear here.

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