Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/457

 victim to judgment; though the very first stroke of judgment in the slaying of the first-born was an admonition to consider and return. And it was not till after he had rejected the mercy displayed in this judgment, and manifested a defiant spirit once more, in spite of the words with which he had given Moses and Aaron permission to depart, “Go, and bless me also” (Exo 12:31-32), that God completely hardened his heart, so that he pursued the Israelites with an army, and was overtaken by the judgment of utter destruction. Now, although the hardening of Pharaoh on the part of Jehovah was only the complement of Pharaoh's hardening of his own heart, in the verse before us the former aspect alone is presented, because the principal object was not only to prepare Moses for the opposition which he would meet with from Pharaoh, but also to strengthen his weak faith, and remove at the very outset every cause for questioning and omnipotence of Jehovah. If it was by Jehovah Himself that Pharaoh was hardened, this hardening, which He not only foresaw and predicted by virtue of His omniscience, but produced and inflicted through His omnipotence, could not possibly hinder the performance of His will concerning Israel, but must rather contribute to the realization of His purposes of salvation and the manifestation of His glory (cf. Exo 9:16; Exo 10:2; Exo 14:4, Exo 14:17-18).

verses 22-23
In order that Pharaoh might form a true estimate of the solemnity of the divine command, Moses was to make known to him not only the relation of Jehovah to Israel, but also the judgment to which he would be exposed if he refused to let Israel go. The relation in which Israel stood to Jehovah was expressed by God in the words, “Israel is My first-born son.” Israel was Jehovah's son by virtue of his election to be the people of possession (Deu 14:1-2). This election began with the call of Abraham to be the father of the nation in which all the families of the earth were to be blessed. On the ground of this promise, which was now to be realized in the seed of Abraham by the deliverance of Israel out of Egypt, the nation of Israel is already called Jehovah's “son,” although it was through the conclusion of the covenant at Sinai that it was first exalted to be the people of Jehovah's possession out of all the nations (Exo 19:5-6). The divine sonship of Israel was therefore spiritual in its nature: it neither sprang from the fact that