Exodus 4:3

_AND HE SAID, CAST IT ON THE GROUND. AND HE CAST IT ON THE GROUND, AND IT BECAME A SERPENT; AND MOSES FLED FROM BEFORE IT._ No JFB commentary on these verses....

1-9 Moses objects, that the people would not take his word, unless he showed them some sign. God gives him power to work miracles. But those who are now employed to deliver God's messages to men, need not the power to work miracles: their character and their doctrines are to be tried by that word of God to which they appeal. These miracles especially referred to the miracles of the Lord Jesus Christ. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body....

Verse Exodus 4:3. _A SERPENT_] Of what sort we know not, as the word נחש _nachash_ is a general name for serpents, and also means several other things, see Genesis 3:1: but it was either of a kind that he had not seen before, or one that he knew to be dangerous; for it is said, _he fled from before it_. Some suppose the staff was changed into a _crocodile_; Exodus 7:10....

A SERPENT - This miracle had a meaning which Moses could not mistake. The serpent was probably the basilisk or Uraeus, the Cobra. This was the symbol of royal and divine power on the diadem of every Pharaoh. The conversion of the rod was not merely a portent, it was a sign, at once a pledge and representation of victory over the king and gods of Egypt!...

EXPOSITION EXODUS 4:1 The reluctance of Moses to undertake the part of leader, indicated by his first reply at his first calling, "Who am I that I should go?" etc. (Exodus 3:11), was not yet overcome. God had promised that he would succeed; but he did not see how he could succeed, either with the people or with Pharaoh. It was not enough for him that God had declared, "They (the people) shall hearken unto thy voice" (Exodus 3:18); he does not, cannot believe this, and replies: "Behold, they will not believe, neither hearken unto my voice" (Exodus 4:1). This was plain want of faith; but

AND HE SAID, CAST IT ON THE GROUND,.... That is, the rod or staff: AND HE CAST IT ON THE GROUND, AND IT BECAME A SERPENT; not in appearance only, but in reality, it was changed into a real living serpent; for God, who is the author of nature, can change the nature of things as he pleases; nor is it to be supposed that he would only make it look to the sight as if it was one, by working upon the fancy and imagination to think it was one, when it was not; no doubt but it was as really turned into a true serpent, as the water was turned really and truly into wine by our Lord; this was the first miracle that ever was wrought, that we know of. Dr. Lightfoot h observes, that as a serpent was the fittest emblem of the devil, Genesis 3:1 so was it a sign that Moses did not these miracles by the power of the devil, but had a power over and beyond him, when he could thus deal with the s

CHAPTER 4:1-28 MOSES' OBJECTIONS, JEHOVAH'S ANSWER AND THE RETURN TO EGYPT _ 1. The first objection (Exodus 4:1)_ 2. The two signs and Jehovah's assurance (Exodus 4:2) 3. The second objection (Exodus 4:10) 4. Jehovah's answer (Exodus 4:11) 5. Moses' request (Exodus 4:13) 6. Jehovah's anger and answer (Exodus 4:14) 7. The command to return to Egypt (Exodus 4:18

EXODUS 4:1 J (following Exodus 3:18). MOSES'S THIRD DIFFICULTY Israel's unbelief. To overcome it, he is enabled to authenticate his mission by three signs the rod that became a serpent and again a rod (Exodus 4:2), the leprosy of his hand that came and went (Exodus 4:6), and the turning of water into blood (Exodus 4:9). The first is in P a sign to Pharaoh (Exodus 7:8), and the third is in E and P the first plague ...

HE [JEHOVAH] SAID, Occurs nine times in Exodus: Exodus 4:3; Exodus 4:7; Exodus 4:14; Exodus 15:26; Exodus 15:24.; Exodus 33:14; Exodus 33:19; Exodus 33:20; Exodus 34:10. Compare notes on...

Exodus 3:1 TO EXODUS 4:17. Moses commissioned by Jehovah at Horeb to deliver His people. The dialogue between Jehovah and Moses, as in other cases (cf. Delitzsch on Genesis 12:1), must be pictured, not as one audible externally, but as giving expression, in _words_which are naturally those of the narrators, to Moses" mental communings with God, through which he was gradually taught by Him that, in spite of the difficulties which he saw before him, he was nevertheless to be His appointed agent for accomplishing Israel's deliverance (cf. the dialogue in Jeremiah 14-15). See further, on the sense in which God is to be understood as -speaking" to a man, the Introduction, p. xlvii f....