Then, in Exodus 4, follow signs of a miraculous kind in proof of Jehovah’s mission of His servant. The attention of Moses is drawn to what was in his hand – a rod which, when cast on the ground, became a serpent. The word is somewhat vague, and probably has a wider meaning and not so definite as serpent. It is the same word that is used for sea monsters generally. It is commonly known that what is translated “whales” in Genesis 1:2121And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. (Genesis 1:21) means the huge creatures of the deep; so that it is not quite correct to restrain it to a “serpent” here, as it is certainly erroneous to call it “whales” there. It properly expresses a monster which might be, I presume, amphibious, not certainly confined like a fish, still less like a whale, to the waters, nor confined to the land like a serpent. But, however this may be judged by others, it would appear that, although not specifically a serpent, it was meant here to embrace a creature with such qualities.
The point of this wonder was the change of power (which a “rod” means in scripture) into something Satanic. The rod is the symbol of authority; it may also represent chastening. But then no chastening is right unless it flow from just authority; and hence the connection between the two ideas in this emblem. The rod of power then taking Satanic form seems to be meant by the sign first committed to Moses. Such was exactly the state of things in the land of Egypt.
But there was more; and hence a far more personal test. Moses was told by Jehovah to put his hand in his bosom. Undoubtedly the place was significant, as well as the effect; for when he took it out again, his hand was leprous as snow – the well-known type of sin, at least in its defiling character if not in the powerlessness to which it reduces man. Throughout the word of God there are two standing types of sin. Both appear to be used in the New Testament, as is familiar to us, if one of them is more prominent in the Old. Paralysis, or palsy as it is called in our version, is the type of the effects of sin as thoroughly destructive of human strength – of sin in its plunging the guilty into a state of weakness – “without strength,” as it is said in the Epistle to the Romans. Leprosy is the type of it in its defilement. These are the two forms more particularly in which it is presented.
But, on the other hand, when Moses put his hand into his bosom again at the word of God, it became as his other flesh.
If they would not hearken to these two signs, there was a third which would affect the river. We all know what the Egyptians thought of the Nile. That which ought to have been for refreshment as well as for purifying becomes the sign of death – life no longer in the body. Such is the known significance of blood symbolically in scripture.
All this evinces the absolute command of all circumstances by God, but in His servant’s hands, and in favor of His people. Let them know that God would work according to what belongs exclusively to Him. There could be nothing more thorough.
Look at authority in the world, or at that which pertains to man, or at the resources of nature – a man brings the vouchers of One who was sovereign over every domain. This seems to be conveyed in these three signs.
At the same time remember this caution here, my brethren; and it seems to be a wholesome thought ever to bear in mind. We must not assume in such points that we have ascertained the whole of the truth, even though we may have got some true elements. Confident as we may be that we are taught of God, it does not necessarily follow that there may not be another side of truth which we have yet to learn more fully. In fact it is one of the blessed features of the word of God that we can never assume to possess an exhaustive view of scripture. For scripture savors of God’s own infinity, however He may come down to us, and adopt the language of men, as we know He has done. It is owned that of course human language is the finite; but then He who comes down into the finite is Himself infinite, and we must never lose sight of this, although put now in its most general shape. It is indeed a most important truth to hold fast, and no less full of consolation and blessing for our souls.
Let us be thankful then for all that which commends itself to us as true and of God, but never assume that we have apprehended the whole truth. “Now we know in part.” Let us depend on God to bring out the truth for our intelligence in the measure which fits His glory, and as He pleases to accomplish more fully the purpose for which He has revealed it.
Then Moses finds another difficulty. He says, “I am not eloquent” – one wonders that he took so long to find it out. “I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.”
If God sent him, what had that to do with the matter? The real difficulty is always this, one thinks about oneself, instead of the Lord. It is astonishing what a difference it makes when one can afford and has made up one’s mind to drop self. It is clear that God must be the best judge. If He chooses a man that is slow of speech, who can say, No? Nevertheless let none suppose that this is said in the smallest disrespect of Moses – not so, but for our own profit and instruction, and to guard us lest we should enact the same part with even less excuse; for God has set before us the wavering of a servant so faithful for the express purpose of guarding ourselves from the like or other failures.
The upshot is that at last the Lord is really displeased with His servant’s facility in objecting. “The anger of Jehovah was kindled against Moses, and He said, Is not Aaron the Levite thy brother?” Great humiliation! He might have been the simple and happy instrument of God in the mighty work; but Aaron is brought forward to share it. “I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.”
Thus we find the junction of Aaron with Moses, which has many important consequences, and some of them of a serious character, as this book records.
Another fact is mentioned before we close the chapter, and one of deep and grave practical instruction. God was going to put honor on Moses, but there was a dishonor to Him in the house of Moses already. God could not pass over that. How came it that Moses’ sons were not circumcised? How came it that there lacked that which typifies the mortifying the flesh in those who were nearest to Moses? How came it that God’s glory was forgotten in that which ought to have been ever prominent to a father’s heart?
It appears that the wife had something to do with the matter. Accordingly mark how Jehovah deals in His own wisdom. There never is a hindrance but through flesh; there is no difficulty brought in to distract a faithful man of God from obedience, but God accomplishes the end, only in a far more painful way, and often by the very one who obstructed. What a safeguard then to be childlike and subject to the Lord! How many sorrows are thus escaped!
But no escape would God allow from that which was so repugnant to the feelings of Zipporah. In fact she at last was obliged to do what she most hated, as she said herself in her son’s case. But more than that, it endangered Moses; for God had the controversy with him – not with his wife. Moses was the responsible person; and God held to His order. It is said that Jehovah met and sought to kill him. The consequence was that his wife had to take a sharp stone and execute the work herself. It must be done, and with incomparably greater pain and shame to herself than if done in God’s time and way. Let us remember this.