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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.
It is difficult to see what this sign can symbolize for us. But since we must not stop seeking and must deliver to the reader what occurs to us as an interpretation, we will say that in many passages the hand is a symbol of deeds. Now the bosom of Moses has two meanings. The first, in accordance with the sense of the letter, makes the deed of the doer like snow, as it says in the Hebrew, and leprous. The second, however, in accordance with the spiritual law, shows that the conduct is pure and that it is restored to the will of the nature of the Word.
Again, another sign which Moses gave points to our Lord Jesus Christ. He put his hand into his bosom and drew it out again, and his hand had become as snow. A second time he put it in and drew it out, and it was again like the appearance of human flesh. This signified first the original glory of the Godhead of the Lord Jesus and then the assumption of our flesh, in which truth all nations and peoples must believe. So he put in his hand, for Christ is the right hand of God; and whosoever does not believe in his Godhead and incarnation is punished as a sinner; like that king who, while not believing open and plain signs, yet afterwards, when punished, prayed that he might find mercy.
Just as Moses was allowed to perform miracles with a rod, so he was ordered to thrust his hand into his bosom, and when it was brought out again it was found to be leprous; then he was ordered to insert it again, and it was at once healed. This indicates that the Jewish people was to become impure by abandoning the Lord Christ but that it would recover its former health by returning to him.
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SUMMARY
Exodus 4:7 narrates the miraculous restoration of Moses' hand, which had been momentarily afflicted with leprosy by divine command. This pivotal event serves as the second of three signs God provides to Moses, decisively confirming His absolute power over creation, health, and disease, and unequivocally validating Moses' divine commission to both the Israelites and Pharaoh. The instantaneous healing underscores God's ability to both inflict and reverse conditions, offering undeniable proof of His presence, authority, and the veracity of His message.
CONTEXT
EXPOSITION AND ANALYSIS
The verse describes a direct, divinely orchestrated sequence of actions and their immediate, miraculous outcome. God's command initiates the second phase of the sign, followed by Moses' swift obedience, culminating in the instantaneous restoration of his hand.
Key Word Analysis
Verse Breakdown
Literary Devices
The passage effectively employs Repetition by having Moses perform the same action—placing his hand into his bosom—twice. This repetition serves to highlight the dramatic Contrast between the initial outcome (leprosy) and the subsequent outcome (complete healing), emphasizing the divine control over the transformation. The use of "behold" (וְהִנֵּה) acts as an Exclamatory Interjection, drawing the reader's attention to the sudden and astonishing nature of the miracle, underscoring its immediate and undeniable impact. Furthermore, the entire sequence functions as Symbolism, where leprosy represents impurity, judgment, or even the power of death, and its instantaneous healing symbolizes God's power to cleanse, restore, and give life, foreshadowing His ultimate redemptive work.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 4:7 is a profound theological statement on God's absolute sovereignty and His active involvement in human history. It unequivocally demonstrates that God is not merely a distant deity but one who possesses immediate and complete control over the physical world, including the human body and its conditions. This power is not arbitrary but is deployed for specific redemptive purposes: to authenticate His chosen messenger, to confirm His word, and to build the faith of His people. The miracle serves as a tangible sign that the God who promised deliverance is fully capable of overcoming any obstacle, whether it be disease, doubt, or the might of Pharaoh. It reveals a God who both afflicts and heals, whose power is ultimate and whose word is truth, providing irrefutable evidence for His divine commission.
REFLECTION AND APPLICATION
Exodus 4:7 offers profound encouragement for believers today, reminding us that God is fully capable of reversing seemingly impossible situations. In a world often plagued by sickness, brokenness, and despair, this verse stands as a powerful testament to God's limitless power and His desire for restoration. When faced with overwhelming challenges, whether personal struggles, relational brokenness, or spiritual ailments, we are called to remember that God's power is not diminished, and He can bring about complete healing and renewal. While we may not experience such dramatic physical signs in our daily lives, God continues to confirm His word and presence through the transformative power of His Holy Spirit, the efficacy of prayer, and the life-changing message of the Gospel. This passage equips us to trust in God's ability to heal and restore not only our physical bodies but also our broken lives, relationships, and spirits, offering profound hope for renewal in all aspects of life. It calls us to obedience, just as Moses obeyed, trusting that as we step out in faith, God will reveal His power and faithfulness.
Questions for Reflection
FAQ
Why did God inflict leprosy on Moses' hand only to heal it immediately?
Answer: God inflicted leprosy on Moses' hand and then immediately healed it to provide an undeniable, visual, and deeply personal sign of His absolute power over life, death, disease, and health. This dual demonstration proved that God could both inflict judgment (symbolized by leprosy, a sign of impurity and separation under the Mosaic Law, as seen in Leviticus 13:45-46) and bring about complete restoration. It was intended to convince Moses, and through him, the Israelites, that the God who sent him possessed the ultimate authority and power necessary to deliver them from Egypt and to overcome any obstacle, including the might of Pharaoh. It served as a powerful authentication of Moses' divine commission.
Does this miracle imply that God is the cause of all sickness?
Answer: This miracle demonstrates God's sovereignty over all physical conditions, including sickness and health. It shows He has the power to inflict and to heal, and that He can use sickness for His specific divine purposes (as He did here to provide a sign). However, it does not imply that God is the direct or sole cause of all sickness in every instance. Sickness often results from the fallen nature of the world, human sin, or natural causes. Nevertheless, God remains ultimately in control and can intervene as He wills, whether to permit, inflict, or heal, always working according to His perfect will and redemptive plan.
CHRIST-CENTERED FULFILLMENT
The instantaneous healing of Moses' hand in Exodus 4:7 serves as a powerful foreshadowing of the ultimate healing and restoration found in Jesus Christ. Just as God demonstrated His power over physical disease through Moses, Christ, as God incarnate, displayed supreme authority over all sickness, sin, and death during His earthly ministry. His numerous miracles of healing, casting out demons, and even raising the dead (such as Lazarus in John 11:43-44) were not merely acts of compassion but powerful signs confirming His divine identity and validating His message of the Kingdom of God. The restoration of Moses' leprous hand points directly to Christ's ability to cleanse the spiritually leprous—those burdened by sin and separated from God—and restore them to perfect fellowship with God. Through His atoning sacrifice on the cross, Christ offers not just physical healing but eternal spiritual renewal and reconciliation, fulfilling the deepest need for restoration that this ancient miracle only hinted at (as seen in Isaiah 53:5 and 1 Peter 2:24). He is the ultimate Healer, bringing life and wholeness where there was disease and death.