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Our position in considering the dealings of God with men, resembles the position of scholars in some school observing and criticizing the conduct of the master. Certain inferences cannot be drawn from partial knowledge. Moreover, God's dealings with us resemble, to some extent, the dealings of a tutor with his scholars. Where intelligent appreciation is impossible through immaturity of intelligence, then action must seem arbitrary, however perfect may be the justification. Consider -

I. GOD'S DEALINGS WITH PHARAOH. We cannot, in this view, separate Pharaoh from the social conditions which shaped his life. Great king as he was, yet, in God's sight, he was but a man with great influence - a man intimately connected with other men whose training and destiny were as important as his own. [Illustration: In school - one boy specially influential. The conduct of the master towards him must be regulated by considerations as to what is due to the whole body of scholars. The master must act for the general welfare, without partiality towards any.] Had Pharaoh been the sole occupant of Egypt, he might have been treated differently. As one amongst many, the treatment he received is justified, if it can be shown to have tended to the benefit of the community of which he formed a part. [Illustration: Suppose boy in school, bigger and stronger than other scholars, exerting a bad influence, bullying. Teacher will speak to him. Knowing, however, his character, may foresee that speech will irritate, make him more obstinate. Still, speech ignored, must go on to enforce it by punishment, well knowing, all the while, that punishment will increase the obstinacy of the individual recipient. Finally, may have to expel; yet, in justice to the rest, only finally, seeing that premature expulsion would but weaken his authority.] So God

(1) spoke to Pharaoh by Moses (Exodus 5:1), then

(2) punished him again and again (Exodus 9:14), only

(3) finally expelled him; foreseeing all the while that his treatment would but harden the offender, yet persisting in it for the good of others, to strengthen and maintain his own authority (Exodus 9:16).

II. EFFECT ON PHARAOH OF GOD'S DEALINGS WITH HIM. Keeping to illustration, the effect on Pharaoh was just what might have been, and was, anticipated.

1. Effect of speech. Warnings and threats alike disregarded. The man so full of his own importance that he would not listen; would not allow the existence of a superior; only irritated; made more obstinate (cf. chapter 5.).

2. Effect of punishment. Pain inflicted proves power to inflict pain. Pain felt prompts to any action which may bring relief. Hence we find: -

(1) Verbal confession, "I have sinned"[just like boy, feeling punishment, ready to say anything which may remit the pain].

(2) A hardened heart. The disposition was not altered by the infliction. "I have sinned" only meant "I have suffered." Once-remove the suffering, and the sufferer showed himself more obdurate than ever. It would have been easy to remove Pharaoh at once; but he occupied an exemplary position, and must, for the sake of others, be treated in an exemplary manner. Expulsion came at last, but God retained him in his position so long as it was needful thereby to teach others his power (Exodus 9:16). Perfectly just to all; for even Pharaoh, though his conduct was foreseen, yet had it in his own power to alter it. Hardened like clay beneath the sun's heat, his own self-determination made him like the clay; it might have made him like the snow, in which case his obduracy would have melted. Apply. Many like Pharaoh, yet all do not act as he did under like treatment. (Cf. Jonah 3.; Daniel 4:31-3-4.) The same treatment may soften as well as harden. The heart, the self-will, the seat of the mischief - and there is a remedy for that (cf. Ezekiel 36.), but not whether we will or no (Hebrews 3:7, 8). Other ways in which hearts are hardened - Pharaoh's by active resistance, others by persistent inattention. [Illustration - the disregarded alarum.] So Israel got used to God's dealing with them; so, too often we do (cf. Romans 2:4, 5; Psalm 95:8). - G.

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KJV: And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.

WEB: Yahweh said to Moses, "Rise up early in the morning, and stand before Pharaoh, and tell him, 'This is what Yahweh, the God of the Hebrews, says: "Let my people go, that they may serve me.