Exodus 7:1Meaning & Commentary from the Church Fathers

Following his departure and the time spent with his father-in-law, as well as the trials he faced in foreign territories, he returned to serve as the ruler of the king, or more accurately, as a divine representative: “I have made thee,” declares the Lord, “a god unto Pharaoh.” He surpassed the king in glory, not adorned with a crown, cloaked in royal robes, or riding in a chariot of gold; rather, he donned these magnificent attributes. For “all glory,” as the Scripture states, “the King's daughter within” (Psalms 44:14). He came back wielding a sceptre, commanding not just humanity but also the heavens, the earth, the sea, and the very nature of the air, water, lakes, springs, and rivers.

Moses was regarded as a god by the Egyptians since the Lord declared to him, "I have made thee a god unto Pharaoh." This title thus signifies a certain hidden power or deed. However, the essence of the Divine, in its true nature, remains beyond description, regardless of the various names created to encompass it.

Moses served as a deity in the eyes of Pharaoh, yet he was also a faithful servant of the Lord, as stated in Scripture. The stars illuminate the night sky, retreating from the sun, rendering their identity unknown during daylight. Similarly, a small lamp placed beside a great fire fails to vanish; it does not emit light nor can it be recognized distinctly, for everything becomes engulfed in the flames, demonstrating that the mightiest prevails.

Moses served with great fervor and held a profound reverence for God, so the Lord appointed him as His steward, entrusting him with all His treasures. Under Moses’ guidance, the world came to submit to his authority, the elements yielded to him, and all living beings trembled at his presence. The Lord elevated Moses to the position of leader and referred to him as God, empowering him to perform miraculous signs akin to divine acts. As he emerged from Egypt, the mountains danced in joy, and the hills quaked in celebration of his exodus, as noted in Psalm 113:4. The sea quivered before him, parting to create a pathway through its depths; the waters rose like walls, allowing the shepherd and his flock to passage safely between them.

I declared, You are gods, and all of you are children of the Most High (Psalm 81:6). Let Eunomius and Arius take note, for they assert that the Son of God is simply a son like us, since we are divine not by essence, but by grace: Yet to those who welcomed Him, He granted the authority to be called the children of God (John 1:12). The purpose of my creation of humanity was that from humankind they may rise to divinity. I stated, You are gods, and all of you are sons of the Most High. Observe the tremendous honor: we are named both gods and sons! Just as I made Moses a god to Pharaoh, I have made you gods, so that you may be deemed worthy of being called sons of God. Reflect upon the sacred Scripture: For there is no favoritism with God (Rom. 2:11).

In Moses, we observe a foreshadowing of the future Teacher who will instruct in the Law, herald the good news, fulfill the Old Covenant, institute the New, and provide the nations with heavenly nourishment. Moses transcended human dignity so that the name of God could be bestowed upon him, as it is stated, “I have made thee a god to Pharaoh.” The one who triumphed over all passions—remaining unaffected by the temptations of this world—and who lived in the body with the purity of a heavenly dwelling (cf. Phil. 3:20), governing both thought and body and exercising authority to discipline it, was referred to by the name of God, reflecting the wealth of perfect virtue.

How did Moses come to be regarded as the God of Aaron? Just as God issued directives to Moses, Moses in turn provided directives to Aaron. This leads to the question of why Aaron is referred to as the prophet of Moses. The scripture states, 'I will give you God to Pharaoh.'

I refer to them as gods, kings, and lords, not by their inherent nature, but because they governed their desires and preserved the divine likeness in which they were formed (as the likeness of a ruler can also be termed a ruler). They voluntarily united with God, welcomed His presence within themselves, and, through fellowship with Him, transformed by grace into what He is in His essence.

Theology refers to the celestial and supreme Beings, as well as our most devout and righteous individuals, as gods (Gen. 32:1; Ps. 81:6; Ex. 7:1). Although the unfathomable Divine essence, in its supreme nature, transcends and exceeds all other existences, and nothing that is truly and wholly exists can be likened to Him, any spiritual and rational being that earnestly seeks to draw closer to the Divine and continually strives for His sacred illumination can, through its own efforts—if I may express it this way—mirror God and thus become deserving of the Divine title.

Anyone who is designated or appointed to exemplify righteousness can be referred to as a god. However, among all, He holds this title in a unique way, for He is a God by nature, though this is understood figuratively.

For this reason, they assert that Moses attains a divine status, commanding all aspects of creation to partake in his victories: he instructs the sea to part, the waves to form solid ground, the abyss to dry up (See Ex. 14:21), and the heavens to pour down rain. He provides nourishment and directs the winds to disperse quail (See Exodus 16:12-13; Numbers 11:31), illuminating the night with the brilliance of the sun, while the sun vanquishes the clouds with its radiant dominion (See Exodus 13:21-22). He strikes the rock with force so that from its fresh wound, torrents of water may flow for those who thirst (See Numbers 20:11). He is the first to deliver the heavenly commandments to the earth, inscribing the principles of existence and laying the foundational truths of doctrine (See Exodus 20:1-17).

Refer to verses 28, 29, and 30 of chapter 6. It seems likely that the papyrus or section commenced with verse 28 of this chapter. O. Gerlach notes that Moses truly assumes God's position before Pharaoh, invokes His name, and calls upon the sacred name to command the creative and destructive forces of creation.