John Calvin Commentary Exodus 4

⁵⁰ “Pensant qu’il ne luy peut estre approprie;” thinking that it cannot be fitted to him. — Fr..

What is that in thine hand? In accordance with the idiom of the Hebrew language, Moses now explains more fully, and more distinctly pursues, what he had before only generally alluded to regarding the signs. In the three signs to which he refers, we must consider their respective meanings. The pastoral crook, which he carried in his hand, is thrown on the ground and becomes a serpent; again, it is taken back into his hand and recovers its original nature.

I do not doubt that God wished to show him that, although his condition was abject and despicable, he would still be formidable to the king of Egypt. For his rod was the symbol of a shepherd; and what would be more contemptible than for a keeper of sheep to come up from the desert and oppose the scepter of a most powerful king with that crook, by which he could scarcely protect himself and his flock from wild beasts? But God assures him that, although deprived of earthly splendor, wealth, or power, he would still be terrible to Pharaoh. This was as much as to say that he did not need to fear that Pharaoh would despise him or take no account of him as a mere rustic, because his rod, turned into a serpent, would inspire more terror than a thousand swords.

Regarding what Moses says, that he himself fled from it in alarm, unquestionably God intended to frighten His servant, so that he might better estimate from his own feelings what the power of God would be to terrify that proud king. This, then, was the object of the miracle: there was no need for mighty armies, since Pharaoh would tremble at the sight of the simple rod. Furthermore, the rod did not need to be wielded and violently agitated, because it would inspire sufficient terror by its own movement and agitation. The part of the miracle where the rod returned to its former shape was intended to show Moses that what was to be hostile and injurious to his enemy would be an assistance and safeguard to himself. Therefore, the same rod that encouraged and emboldened Moses, depressed and overwhelmed his foe.

But that he dared, in immediate obedience to the voice of God, to lay hold of the serpent is a proof of his remarkable faith. This appears more clearly from his sudden change: he did not fear to provoke a poisonous and noxious animal by taking hold of its tail, when he had so recently fled from its very sight in consternation. His timid mind, then, was capable of great courage, and his timidity and piety brought forth their fruit alternately. And this is especially worthy of remark: Moses was strengthened by the presence of God, but he was weakened when he turned his eyes to the untamable minds of his own people and to the proud tyranny of Egypt.

The question now arises: was the change of the rod into a serpent real and actual, or was only the outward form changed? Although I would be unwilling to contend tenaciously for a matter of little consequence, I embrace the more probable opinion: not merely an image or vision appeared, but God, who created all things out of nothing, gave a new nature to the rod and again made a rod out of the serpent. This was in no way more difficult than to change Lot’s wife into a pillar of salt (Genesis 19:26). Since this was easy for God’s power, it does not seem likely to me that He resorted to the illusion of visions.

As for the imitation by the magicians, we will speak of their sorceries in their proper place.

That they may believe. This spectacle, then, was not shown to Moses only once, but the power was also imparted to him to repeat the miracle frequently. This was both to gain credibility with the Israelites and to repress the audacity of Pharaoh. For although the sentence is incomplete, there is no ambiguity in the meaning: namely, that Moses was armed with power from heaven to make his vocation sure, so that no one would doubt him to be a Prophet divinely commissioned.

It would be tedious here to elaborate specifically on the use of miracles; it is sufficient to briefly state that they sometimes serve as preparations for faith and sometimes for its confirmation.

We see an example of both in the metamorphosis of the rod. By this, Moses was more animated and encouraged to gather strength, although he already believed God’s promise. The Israelites, however, who were both incredulous and unteachable, were by this means prepared and compelled to believe.

Besides, the miracle opened a door of faith for the Israelites, so that, being persuaded of his prophetic office, they might submit to being taught. Meanwhile, he himself was led on to greater assurance and perseverance.

For although the Almighty begins further back, referring to the adoption of the patriarchs (and this was calculated to lay the foundation of their hope of redemption), it still does not follow that they were prepared to receive Moses until the authority of his ministry had been established. Therefore, I have said, their faith was begun by the miracle.

Put now thy hand into thy bosom. By this sign Moses was instructed that what is in the greatest vigor withers away at once, at the command of God, and that what is dry is thus restored to its original vigor. In a word, the statement of Paul was confirmed by it, that God calleth those things which be not, as though they were (Romans 4:17).

It was, so to speak, a kind of leprosy when Moses was banished from the court into the land of Midian, where he led his flock through wild and rough places, among thorns and brambles. After he had passed forty years like one half-dead, having no dignity or name, he regained, as by a restoration (postliminio), what he had lost. Therefore God now promises him that He would soon restore what He had taken away.

This is the simple connection of the sign with its effect, with which sober readers will be content, without giving heed to the subtleties of others. For this was particularly necessary to be understood: that all men stand or fall according to God’s will; that when they seem most strong, their strength suddenly fails, and they waste away; and, again, as soon as God pleases, they return from their deformed and failing state to vigor and beauty.

In this way the holy man learned that, as he had lain in obscurity for a time because he had been withdrawn by God’s hand from the society of men and had been cast into solitude, so he need not despair of becoming a different man by the same hand.

This condition, too, in some measure, pertained to the whole body of the people. However, because it better suits the person of Moses, it is preferable to retain this exposition, so that, considering only his present position as a lowly and humble shepherd, he would not distrust his capacity for undertaking his office, but would rather expect dignity and boldness to be given to him by God.

Moreover, God did not mean to instruct Moses individually only (as we have said) but also to raise him above the contempt of the people. This was so that the exile, by which his dignity had been marred, would not detract from his influence and authority; but rather, because the calling of God shone forth in him like a resurrection, he would, at the same time, be invested with weight and reputation.

⁵¹ את the noun substantive translated a sign, and את the particle indicating an accusative case, are the same word in Hebrew, if points are not used. Hence Calvin has called the את here a particle, though avowedly commenting upon its purport as a noun. — W