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Commentary on Exodus 4 verses 1–9
It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward.
I. Moses objects that in all probability the people would not hearken to his voice (Exo 4:1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (Exo 3:18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses sad (Exo 4:1), They will not believe me; and yet he was happily mistaken, for it is said (Exo 4:31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight.
II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as Joh 5:36), and Nicodemus owns himself convinced by them, Joh 3:2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials.
1.The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, Exo 4:2-4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing. (2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor. (3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (Exo 1:10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, Exo 4:5. Miracles were for signs to those that believed not, Co1 14:22.
2.His hand itself is next made the subject of a miracle. He puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, Exo 4:6, Exo 4:7. This signified, (1.) That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed. (2.) That whereas the Israelites in Egypt had become leprous, polluted by sin, and almost consumed by oppression (a leper is as one dead, Num 12:12), by being taken into the bosom of Moses they should be cleansed and cured, and have all their grievances redressed. (3.) That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God and for his glory; the leprous hand of Moses does for ever exclude boasting. Now it was supposed that, if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence.
3.He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, Exo 4:9. This was done, at first, as a sign, but, not gaining due credit with Pharaoh, the whole river was afterwards turned into blood, and then it became a plague. He is ordered to work this miracle in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said (Exo 3:18), They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.
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SUMMARY
Exodus 4:5 articulates God's explicit purpose behind the miraculous signs He bestows upon Moses: to cultivate belief among the Israelites that the LORD God of their revered ancestors—Abraham, Isaac, and Jacob—has indeed appeared directly to Moses. This declaration underscores the divine intention for these wonders, serving as irrefutable, tangible evidence designed to overcome any skepticism and firmly establish the authenticity of Moses' divine commission and the imminent deliverance from Egyptian bondage.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 4:5 serves as a profound statement of divine intentionality, revealing that God's miraculous interventions are not arbitrary displays of power but purposeful acts designed to elicit a specific response: belief. The verse clarifies that the signs given to Moses are instruments for cultivating faith, which is foundational for the Israelites' obedience and their ultimate deliverance from Egypt.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. Repetition is prominent in the phrase "the God of Abraham, the God of Isaac, and the God of Jacob." This anaphoric repetition serves to emphasize the continuity of God's covenant relationship with Israel through their patriarchal lineage, reinforcing His unchanging faithfulness. The entire verse functions as a Purpose Clause, explicitly stating the divine intention ("That they may believe") for the actions God is taking, which is a common rhetorical strategy in biblical narrative to clarify divine motivation. Furthermore, the concept of God "appearing" to Moses serves as a form of Divine Authentication, where God provides tangible, undeniable evidence of His presence and endorsement of His chosen servant, thereby establishing Moses' credibility before a skeptical audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 4:5 profoundly illustrates God's active engagement in human history, revealing Himself not as a distant, abstract deity, but as a personal, covenant-keeping God who intervenes directly for His people. It highlights that divine revelation often comes with authentication, providing sufficient evidence for belief. The specific invocation of the patriarchal names underscores the enduring nature of God's covenant promises, demonstrating His faithfulness across generations despite human failings or periods of apparent divine silence. This verse sets the stage for the entire Exodus narrative, establishing that the foundation for experiencing God's deliverance is a responsive faith, cultivated by His self-disclosure and miraculous power.
REFLECTION AND APPLICATION
Exodus 4:5 offers a powerful reminder that God desires His people to believe and trust in Him. Just as the Israelites needed tangible proof that the God of their fathers was actively involved in their deliverance through Moses, we too are called to cultivate a deep-seated faith in the God who has revealed Himself comprehensively through Scripture, supremely in the person of Jesus Christ, and continually through the work of His Holy Spirit. While God's mode of operation may differ today, His character and faithfulness remain constant. This verse challenges us to consider the foundations of our own belief: Is our faith rooted in the historical truth of God's actions, His unchanging promises, and His demonstrable presence in our lives and in the world? It encourages us to acknowledge God's hand at work, even when His methods are not as overtly miraculous as with Moses. Our belief, like that sought from the Israelites, is not a passive intellectual assent but an active trust that leads to obedience and participation in God's redemptive purposes.
Questions for Reflection
FAQ
Why did God give Moses miraculous signs?
Answer: God gave Moses miraculous signs, such as the rod turning into a serpent and his hand becoming leprous, primarily "that they may believe" (Exodus 4:5). These signs served multiple critical purposes: to authenticate Moses' divine commission, to demonstrate God's unparalleled power over natural forces and even human affliction, and to overcome the anticipated skepticism and unbelief of the Israelites and Pharaoh. They were tangible proofs confirming that the LORD God of their ancestors had indeed appeared to Moses and was actively intervening for their deliverance.
What is the significance of God being called "the God of Abraham, the God of Isaac, and the God of Jacob"?
Answer: This recurring title is profoundly significant. It emphasizes God's unchanging faithfulness to His covenant promises made to the patriarchs (e.g., Genesis 12:1-3). By identifying Himself in this way, God reminds the enslaved Israelites that the God who is acting now is the same God who established a covenant with their forefathers, promising them land, a multitude of descendants, and a unique relationship. It underscores the continuity of God's redemptive plan across generations and His unwavering commitment to His historical promises, even after centuries of silence and severe oppression in Egypt. Jesus Himself uses this title to affirm the resurrection in Matthew 22:32.
What does "LORD God" signify in this verse?
Answer: In the King James Version, "LORD God" (often capitalized as "LORD") typically translates the Hebrew combination YHWH Elohim. YHWH (H3068), often rendered "Jehovah," is God's personal, covenant name, signifying His eternal, self-existent nature ("I AM THAT I AM" in Exodus 3:14). Elohim (H430) is the more general Hebrew word for God, often used to denote His power and sovereignty as Creator. The combination emphasizes that the personal, covenant-keeping God who is intimately involved with His people is also the sovereign Creator and ruler of all, possessing ultimate authority and power to fulfill His promises.
Does God still perform miraculous signs today to foster belief?
Answer: While God's character and power remain unchanged, the nature and frequency of overt, public miraculous signs for authentication purposes, as seen with Moses, are generally understood to be unique to specific periods of biblical history, particularly when new revelation or a new phase of salvation history was being inaugurated. Today, God primarily fosters belief through His revealed Word (Scripture), the compelling testimony of Jesus Christ, and the convicting and transforming work of the Holy Spirit in hearts (e.g., John 16:8). While God can and does still intervene miraculously, belief is primarily cultivated through the faithful proclamation of the gospel, the transformed lives of believers, and answers to prayer, rather than widespread public wonders of the same type seen in Exodus.
CHRIST-CENTERED FULFILLMENT
Exodus 4:5, with its emphasis on God appearing to Moses to establish belief, finds its ultimate and most profound fulfillment in the person of Jesus Christ. While God appeared to Moses through signs and wonders, and spoke through prophets, Christ is the very embodiment and most complete revelation of God Himself. As John 1:18 declares, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." Jesus is the visible manifestation of the invisible God (Colossians 1:15), the one through whom God has spoken His final word (Hebrews 1:1-3). He is the "God of Abraham, Isaac, and Jacob" made flesh, providing the ultimate and undeniable evidence for humanity to believe. His miraculous life, atoning death, and triumphant resurrection serve as the definitive signs that confirm God's covenant faithfulness and His redemptive purpose for all who believe, fulfilling the very purpose of divine appearance—to bring about saving faith.