tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered, that God therein should be glorified, v. 4, 5. The Egyptians who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers, that whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, [1.] How God glorifies himself; he makes people know that he is Jehovah: Israel is made to know it by the performance of his promises to them, (ch. 6. 3.) and the Egyptians are made to know it by the pouring out of his wrath upon them; thus God's name is exalted both in them that are saved and in them that perish. [2.] What method he takes to do this: he humbles the proud, and exalts the poor, Luke 1. 51, 52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it?
II. Moses and Aaron apply themselves to their work without further objection; They did as the Lord commanded them, v. 6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist; (Ps. 105. 28.) They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though, at first, he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron, when they undertook this glorious service. Aaron, the elder, (and yet in the inferior office,) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old: but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.
8. And the Lord spake unto Moses and unto Aaron, saying, 9. When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. 10. And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. 11. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments: 12. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. 13. And he hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said.
The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly.
1. It is taken for granted, that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, Show a miracle; not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity.
2. Orders are therefore given to turn the rod into a serpent, according to the instructions, ch. 4. 3. The same rod that was to give the signal of the other miracles, is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, v. 10. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him; serpents are hurtful, dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners—he comes upon them gradually.
3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, v. 11, 12. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts, in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews, ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put upon their predecessors, these magicians withstood Moses, as it is explained, 2 Tim. 3. 8. Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart. Others think by the power of evil angels, artfully substituting serpents in the room of the rods; God permitting the delusion to be wrought, for wise and holy ends, that they might believe a lie, who received not the truth, and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful, unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested, (Deut. 13. 3. 1 Cor. 11. 19.) that the infidelity of others may be confirmed, and that he who is filthy, may be filthy still, 2 Cor. 4. 4.
4. Yet, in this contest, Moses plainly gains the victory; the serpent which Aaron's rod was turned into, swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, Dan. 2. 44. But Pharaoh was not wrought upon by this; the magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity, who are prejudiced against the light and love of it.
14. And the Lord said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go. 15. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod
