Exodus 4:17

And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(17) This rod, i.e., “the rod that had been changed into a serpent,” as the LXX. paraphrase.

(18) Signs.—Rather, “the signs” (τὰ σημεῖα, LXX.); i.e., the signs which thou wilt have to perform, as already implied in Exodus 3:20.

Benson Commentary

Exodus 4:17. Take this rod — The staff or crook he carried as a shepherd, that he might not be ashamed of the mean condition out of which God called him. “This rod must be his staff of authority, and must be to him instead of both sword and sceptre.

Matthew Henry's Concise Commentary

4:10-17 Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. God sometimes makes choice of those as his messengers, who have the least of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Holy Spirit made them such. God condescends to answer the excuse of Moses. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the Lord. But while we blame Moses for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this errand. God promises, I will be with thy mouth, and with his mouth. Even Aaron, who could speak well, yet could not speak to purpose, unless God gave constant teaching and help; for without the constant aid of Divine grace, the best gifts will fail.

Barnes' Notes on the Bible

Instead of a mouth - We may bear in mind Aaron's unbroken habitude of speaking Hebrew and his probable familiarity with Egyptian.

Instead of God - The word "God" is used of persons who represent the Deity, as kings or judges, and it is understood in this sense here: "Thou shalt be to him a master."

Jamieson-Fausset-Brown Bible Commentary

14. the anger of the Lord was kindled against Moses—The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi (1Ch 23:13). Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.

Matthew Poole's Commentary

Both those which I have already made thee to do, and others as I shall direct and enable thee.

Gill's Exposition of the Entire Bible

And thou shall take this rod in thine hand,.... Which he then had in his hand, and was no other than his shepherd's staff:

wherewith thou shall do signs: wondrous things, meaning the ten plagues inflicted on Egypt.

Geneva Study Bible

And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

17–21. Here vv. 17–18, 20b–21 are assigned to E on account of their imperfect connexion with the context: Exodus 4:17 speaks of ‘the signs’ to be done with the rod, whereas only one sign to be performed with it has been enjoined in vv. 1–9; Exodus 4:21 mentions ‘portents’ to be done before the Pharaoh, whereas vv. 1–9 speak only of wonders to be wrought for the satisfaction of the people. Further, v. 19, from its contents, is not fitted to be the sequel of v. 18; it in fact states an alternative ground for Moses’ return into Egypt; and the name Jether (Jethro) makes it probable that v. 18 belongs to the same current of narrative as Exodus 3:1 and ch. 18 (i.e. E); hence v. 19 will be referred to J. V. 20b goes naturally with v. 17 (the rod).

17 (E). this rod, &c.] Not the rod of vv. 2–4 (with which only one sign was to be wrought), but the rod often mentioned in E as borne by Moses (v. 20b, Exodus 7:15; Exodus 7:17; Exodus 7:20, Exodus 9:23, Exodus 10:13, Exodus 14:16, Exodus 17:5; Exodus 17:9). In a previous part of E, which has not been preserved, it must have been told how Moses was equipped with a wonder-working rod, and what ‘the signs’ were which he was to perform with it before Pharaoh (so Di.).

Pulpit Commentary

Verse 17. - Thou shalt take this rod. Not any rod, but the particular one which had already once become a serpent. Wherewith thou shalt do signs. Rather, "the signs," i.e. the signs which thou wilt have to do, as already declared in Exodus 3:20. It is quite gratuitous to suppose that God had already particularised them

CHAPTER 4:18-25 Exodus 4:17

Keil and Delitzsch Biblical Commentary on the Old Testament

And Aaron is quite ready to do so. He is already coming to meet thee, and is glad to see thee. The statement in Exodus 4:27, where Jehovah directs Aaron to go and meet Moses, is not at variance with this. They can both be reconciled in the following simple manner: "As soon as Aaron heard that his brother had left Midian, he went to meet him of his own accord, and then God showed him by what road he must go to find him, viz., towards the desert" (R. Mose ben Nachman). - "Put the words" (sc., which I have told thee) "into his mouth;" and I will support both thee and him in speaking. "He will be mouth to thee, and thou shalt be God to him." Cf. Exodus 7:1, "Thy brother Aaron shall be thy prophet." Aaron would stand in the same relation to Moses, as a prophet to God: the prophet only spoke what God inspired him with, and Moses should be the inspiring God to him. The Targum softens down the word "God" into "master, teacher." Moses was called God, as being the possessor and medium of the divine word. As Luther explains it, "Whoever possesses and believes the word of God, possesses the Spirit and power of God, and also the divine wisdom, truth, heart, mind, and everything that belongs to God." In Exodus 4:17, the plural "signs" points to the penal wonders that followed; for only one of the three signs given to Moses was performed with the rod.