Êxodo 4
Steven Cole · Citado em PreceptAustin
Êxodo 4
Cole comments that "As Moses is also God’s chosen instrument, and has had a miraculous deliverance from death, the parallel is the more appropriate." (TOTC-Ex) Exodus 4:20 So Moses took his wife and his sons and mounted them on a donkey, and returned to the land of Egypt. Moses also took the staff of God in his hand. the staff of God - Ex 4:2,17 17:9 Nu 20:8,9 Exodus 4 Resources - Multiple Sermons and Commentaries THE RETURN TO EGYPT So - This normally functions as a term of conclusion. In this case Moses had just been given the good news that those who sought to kill him were dead. Based on God's command to go back and this truth that it was "safe" to return, Moses obeys God, this time without hesitation or excuse. He walks forth in faith, but his faith is not a leap into the darkness, but a walk into the light of God's Word of truth. It is the same for all believers, which is why it is so vital that we are daily in His Word, that our faith might be nourished and invigorated by the Spirit (cf 2 Cor 3:18+). Moses took his wife and his sons and mounted them on a donkey, and returned to the land of Egypt. Moses also took the staff of God in his hand - Note this is not called the "Staff of Moses" but the "Staff of God!" God is practical and will use what you have, often the simpler, the better, for then the glory clearly goes to the One Who deserves it! Moses now trusts God and takes action based on his trust, even being willing to take his entire family. And he also obeyed God's instruction to take in his "hand (the) staff, with which (he would) perform the signs.” He had his wife and his weapon, and as we shall see it was a good thing he took his wife Zipporah with him! Regarding his sons we had previously only learned of Gershom (Ex 2:22+, Ex 18:3+), but in 40 years in Midian the couple obviously had another son whose name we later learn is Eleazar (Eliezer) (Ex 18:4). The NET Note adds "Only Gershom has been mentioned so far. The other son's name will be explained in chapter 18. The explanation of Gershom's name was important to Moses' sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (Ex 18:2–4+)." As Cole quips "Here is an earlier ‘holy family’ going by donkey to Egypt (cf. Matt. 2:13+)." (Ibid) (See Did Moses have children?) Staff (04294) see above on matteh, mattah Jesus mentioned the staff in His instructions to His 12 Disciples when He sent them out, Mark recording "He instructed them that they should take nothing for their journey, except a mere staff–no bread, no bag, no money in their belt–" (Mk 6:8+) The staff He referred to was a common walking stick, and was used by most ancient travelers.Jesus' mention of a mere staff reminds one of the accoutrements of Moses as he was preparing for spiritual battle with Pharaoh and the spiritual forces of darkness in Egypt, God telling him "you shall take in your hand this staff with which you shall perform the signs." (Ex 4:17+). THOUGHT - Of course the purpose of the staff for the disciples was not the same as it was for Moses, but it is nevertheless an interesting parallel for both were sent on mission by God and both were entering the spiritual battle of a lifetime. When God uses a man, He does not need anything but the man. Wholly His instrument, holy, set apart, useful to Him and prepared for every good work (2 Ti 2:21+). Are you that man or woman? If He calls and commands, then go, for you will be entering into the adventure of a lifetime. Today we go not with dependence on a staff, but in complete dependence on supernatural power of God's grace (1 Cor 15:10+) and the Spirit of Jesus (Acts 1:8+, cf Col 1:29+), Who gives us everything necessary for life and godliness (2 Pe 1:3+) to accomplish the will of our Father (Jn 4:34+). Ryken - It is tempting to think of God’s staff as a magic wand and to wish that we could have one ourselves. But what the staff represents is available to us! The staff was a visible sign of God’s saving power, and now God’s saving power comes through the cross. The place to find God’s power is not in some supernatural wonder but in the message of the cross where Christ was crucified for sinners. The cross is God’s sign...It is through the cross of Christ that God has accomplished the greatest exodus of all, leading sinners out of bondage to sin and into relationship with him. The divine power represented by God’s staff is available to everyone who lays hold of Jesus Christ. For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Cor 1:18) Exodus 4:21 The LORD said to Moses, "When you go back to Egypt see that you perform before Pharaoh all the wonders which I have put in your power; but I will harden his heart so that he will not let the people go. BGT Exodus 4:21 εἶπεν δὲ κύριος πρὸς Μωυσῆν πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον ὅρα πάντα τὰ τέρατα ἃ ἔδωκα ἐν ταῖς χερσίν σου ποιήσεις αὐτὰ ἐναντίον Φαραω ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ καὶ οὐ μὴ ἐξαποστείλῃ τὸν λαόν NET Exodus 4:21 The LORD said to Moses, "When you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control. But I will harden his heart and he will not let the people go. LXE Exodus 4:21 And the Lord said to Moses, When thou goest and returnest to Egypt, see-- all the miracles I have charged thee with, thou shalt work before Pharao: and I will harden his heart, and he shall certainly not send away the people. NLT Exodus 4:21 And the LORD told Moses, "When you arrive back in Egypt, go to Pharaoh and perform all the miracles I have empowered you to do. But I will harden his heart so he will refuse to let the people go. KJV Exodus 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. ESV Exodus 4:21 And the LORD said to Moses, "When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go. NIV Exodus 4:21 The LORD said to Moses, "When you return to Egypt, see that you perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go. ASV Exodus 4:21 And Jehovah said unto Moses, When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand: but I will harden his heart and he will not let the people go. CSB Exodus 4:21 The LORD instructed Moses, "When you go back to Egypt, make sure you do all the wonders before Pharaoh that I have put within your power. But I will harden his heart so that he won't let the people go. NKJ Exodus 4:21 And the LORD said to Moses, "When you go back to Egypt, see that you do all those wonders before Pharaoh which I have put in your hand. But I will harden his heart, so that he will not let the people go. NRS Exodus 4:21 And the LORD said to Moses, "When you go back to Egypt, see that you perform before Pharaoh all the wonders that I have put in your power; but I will harden his heart, so that he will not let the people go. YLT Exodus 4:21 And Jehovah saith unto Moses, 'In thy going to turn back to Egypt, see -- all the wonders which I have put in thy hand -- that thou hast done them before Pharaoh, and I -- I strengthen his heart, and he doth not send the people away; wonders - Ex 3:20 I will harden - Ex 7:3,13 9:12,35 10:1,20 14:8 Ge 6:3 De 2:30-33,36 Jos 11:20 1Ki 22:22 Ps 105:25 Isa 6:10 63:17 Joh 12:40 Ro 1:28 9:18 Ro 11:8-10 2Co 2:16 2Th 2:10-12 1Pe 2:8 Exodus 4 Resources - Multiple Sermons and Commentaries JEHOVAH PREDICTS HARDENING OF PHARAOH'S HEART God gives Moses a "preview of coming attractions" in Exodus 4:21-23. The LORD said to Moses, "When you go back to Egypt see that you perform before Pharaoh all the wonders - Moses is given clear instructions from God and this time does not make any excuses or express any doubt. All the wonders suggest that Jehovah has already revealed to Moses the 10 plaques. Wonders (mopet) is synonymous with sign and refers to a marvelous (and/or frightening as would prove to be the case for the Egyptians) event manifesting a supernatural act of a divine power (Jehovah in this case) with the emphasis on communicating a message, in this case a divine message to Pharaoh, the message being to "Let My people go." Which I have put in your power - "all the wonders I have put under your control." (NET) The Hebrew word for power is yad which means hand and is used metaphorically in this context to signify strength or power (cf Dt 32:36, Isa 37:37). The KJV renders it more literally as "all those wonders...which I have put in thine hand." Once again we see the juxtaposition of man's (Moses') responsibility with God's sovereignty (power). God's power flowing through Moses' hands (staff). We have to be amazed that God still trusted Moses with His power after Moses repeatedly tried to beg off the divine commission of the deliverer of Israel! THOUGHT - While believers today do not have the same type of power as God bestowed on Moses to enable him to deliver Israel from enslavement to the Egyptians, we do have power to live a supernatural life because of the indwelling Holy Spirit, Who empowers us to speak (Acts 1:8+, 1 Th 1:5+) a Gospel message that itself has intrinsic power (Ro 1:16+ - The Gospel "is the power [dunamis] of God for salvation to everyone who believes") to deliver souls from harsh, oppressive enslavement to sin and Satan! But I will harden his heart so that he will not let the people go - The signs Moses would perform with the staff would not result in belief but unbelief in Pharaoh and increasing hardening of his heart. The hardening of Pharaoh's heart is described throughout Exodus 4 through Exodus 14. Moses is to go to Pharaoh but he is to know Pharaoh will not respond positively (he has already been told in Ex 3:19). The idea of harden his heart is to make it stubborn so that he would refuse to change his attitude toward Moses' request for deliverance of Israel. THOUGHT - How many ministries are told at first you won't succeed, but then you will succeed? Perhaps you feel you are truly doing God's will and yet you are experiencing opposition and what seems like little progress or spiritual fruit? If so, you are joining "Club Moses!" He could commiserate with your experience! God does not harden men by putting evil into them, but by not giving them mercy. -- Augustine In the table below notice that the hardening is described in three ways - Pharaoh would harden his heart, God would harden Pharaoh's heart and Pharaoh's heart was hardened without any indication of who was the hardening agent. Ryken - Taken together, what these statements show is that Pharaoh’s heart was doubly hard. He hardened his own heart; nevertheless, God hardened his heart for him. Both of these statements are true, and there is no contradiction between them. Pharaoh’s will was also God’s will. God not only knew that Pharaoh would refuse to let his people go, but he actually ordained it. This is the paradox of divine sovereignty and human responsibility, which is not a puzzle to be solved but a mystery to be adored. As human beings made in the image of God, we make a real choice to accept or reject God, but even the choice we make is governed by God’s sovereign and eternal will. The Old Testament scholar S. R. Driver rightly observed, “The means by which God hardens a man is not necessarily by any extraordinary intervention on His part; it may be by the ordinary experiences of life, operating through the principles and character of human nature, which are of His appointment.” The writer of Exodus understood this, which is why he described the hardening of Pharaoh’s heart as both the will of Pharaoh and the will of God. (Ibid) Peter Enns writes, “The deliverance of Israel from Egypt is entirely God’s doing and under his complete control. The impending Exodus is a play in which God is author, producer, director, and principal actor.” (NIV Application Commentary-Exodus) John Hannah has an interesting note on hardening Pharaoh's heart - Another factor in God's hardening of Pharaoh's heart is that it was a reversal of an Egyptian belief. Egyptians believed that when a person died his heart was weighed in the hall of judgment. If one's heart was "heavy" with sin, that person was judged. A stone beetle scarab was placed on the heart of a deceased person to suppress his natural tendency to confess sin which would subject himself to judgment. This "hardening of the heart" by the scarab would result in salvation for the deceased. However, God reversed this process in Pharaoh's case. Instead of his heart being suppressed so that he was silent about his sin and thus delivered, his heart became hardened, he confessed his sin (Ex. 9:27, 34; 10:16-17), and his sinfully heavy heart resulted in judgment. For the Egyptians "hardening of the heart" resulted in silence (absence of confession of sin) and therefore salvation. But God's hardening of Pharaoh's heart resulted in acknowledgment of sin and in judgment. (Ibid) Harden his heart (See Table below) - The word harden as it relates to Pharaoh's heart is found 18 times - Exod. 4:21; Exod. 7:3; Exod. 7:13; Exod. 7:22; Exod. 8:15; Exod. 8:19; Exod. 8:32; Exod. 9:7; Exod. 9:12; Exod. 9:34; Exod. 9:35; Exod. 10:1; Exod. 10:20; Exod. 10:27; Exod. 11:10; Exod. 14:4; Exod. 14:8; Exod. 14:17 ESV Study Bible - Though one might conclude that, if God hardens someone’s heart, the latter is not answerable for his actions, this is not the biblical view, and certainly here the narrative is also careful to point out that Pharaoh also hardened his own heart (Ex 8:15, 32; 9:34). Hand (03027) (yad) is feminine noun meaning hand and figuratively meaning strength. Vine has a lengthy discussion of yad - "hand; side; border; alongside; hand-measure; portion; arm (rest); monument; manhood (male sex organ); power; rule." This word has cognates in most of the other Semitic languages. Biblical Hebrew attests it about 1,618 times and in every period. The primary sense of this word is "hand": "And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life…" (Gen. 3:22, the first biblical occurrence). Sometimes the word is used in conjunction with an object that can be grasped by the "hand": "And if he smite him with throwing a stone [literally, "hand stone"]…" (Num. 35:17). In a similar usage, the word means "human": "…He shall also stand up against the Prince of princes; but he shall be broken without hand [i.e., human agency]" (Dan. 8:25; cf. Job 34:20). In Isa. 49:2, "hand" is used of God; God tells Moses that He will put His "hand" over the mouth of the cave and protect him. This is a figure of speech, an anthropomorphism, by which God promises His protection. God's "hand" is another term for God's "power" (cf. Jer. 16:21). The phrase "between your hands" may mean "upon your chest": "And one shall say unto him, What are these wounds in thine hands [upon your chest]?" (Zech. 13:6). Yād is employed in several other noteworthy phrases. The "lifting of the hand" may be involved in "taking an oath" (Gen. 14:22). "Shaking" [literally, "giving one's hand"] is another oath-taking gesture (cf. Prov. 11:21). For "one's hands to be on another" (Gen. 37:27) or "laid upon another" (Exod. 7:4) is to do harm to someone. "Placing one's hands with" signifies "making common cause with someone" (Exod. 23:1). If one's hand does not "reach" something, he is "unable to pay" for it (Lev. 5:7, rsv). When one's countryman is "unable to stretch out his hand to you," he is not able to support himself (Lev. 25:35). "Putting one's hand on one's mouth" is a gesture of silence (Prov. 30:32). "Placing one's hands under someone" means submitting to him (1 Chron. 29:24). "Giving something into one's hand" is entrusting it to him (Gen. 42:37). A second major group of passages uses yād to represent the location and uses of the hand. First, the word can mean "side," where the hand is located: "And Absalom rose up early and stood beside the way of the gate…" (2 Sam. 15:2). In 2 Chron. 21:16, the word means "border": "Moreover the Lord stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near [literally, "by the hand of"] the Ethiopians." A similar use in Exod. 25 applies this word to the "banks" of the Nile River: "And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the [Nile]…." In this sense, yād can represent "length and breadth." In Gen. 34:21 we read that the land was (literally) "broad of hands": "These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them…." Second, since the hand can receive only a part or fraction of something, the word can signify a "part" or "fraction": "And he took and sent [portions] unto them from before him: but Benjamin's [portion] was five times so much as any of theirs" (Gen. 43:34). Third, yād comes to mean that which upholds something, a "support" (1 Kings 7:35ff.) or an "arm rest" (1 Kings 10:19). Fourth, since a hand may be held up as a "sign," yād can signify a "monument" or "stele": "…Saul came to Carmel, and, behold, he set him up a place [monument], and is gone about, and passed on, and gone down to Gilgal" (1 Sam. 15:12). Fifth, yād sometimes represents the "male sex organ": "…And art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovest their bed where thou sawest it [you have looked on their manhood]" (Isa. 57:8; cf. v. Isa. 57:10; Isa. 6:2; Isa. 7:20). In several passages, yād is used in the sense of "power" or "rule": "And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates" (1 Chron. 18:3). "To be delivered into one's hands" means to be "given into one's power": "God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars" (1 Sam. 23:7; cf. Prov. 18:21). "To fill someone's hand" may be a technical term for "installing him" in office: "And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them [literally, "fill their hands"], and sanctify them, that they may minister unto me in the priest's office" (Exod. 28:41). Yād is frequently joined to the preposition b(e) and other prepositions as an extension; there is no change in meaning, only a longer form: "For what have I done? or what evil is in mine hand?" (1 Sam. 26:18). (Vine's Expository Dictionary of Old Testament and New Testament Words. online) See also 4-5 page discussion on the Biblical images of HAND - from Dictionary of Biblical Imagery (online) Ralph Alexander has a helpful discussion of hand as used idiomatically - Significant theologically is the manifold way in which the word "hand" is employed idiomatically. These idioms arise from the versatility of the hand. The phrase "into (or "under") someone's hand" conveys authority involving responsibility, care, and dominion over someone or something. One may be under the custody of this authority. In the Amarna letters, the Canaanite gloss ba-di-ú means "in his hand." Mankind is to have the rest of creation "under his dominion" (Genesis 9:2). Sarah's authority over Hagar (Genesis 16:6, 9), Joseph's over Potiphar's house (Genesis 39:3-8), that of Moses and Aaron over Israel (Numbers 33:1), and David over Aram (1 Chron. 18:3) are all expressed by this phrase. Yahweh is to have authority over our lives. We place our hearts and spirits into his care, sovereignty, and judgment (Psalm 31:5, 15; [H 6, 16]; 2 Samuel 24:14). Moreover, this idiom portrays "victory over someone" when one is "delivered into one's hands." Deliverance, on the contrary, is described as being "delivered out of one's hands." Often Yahweh promised Israel that he would "deliver her enemies into her hands" (Genesis 49:8; Joshua 6:2) and that he would deliver Israel "out of her enemies' hands" (Exodus 3:8). Refuge cities provided "deliverance" for the innocent slayer "from the hand" of the revenger of blood (Numbers 35:15). The hand symbolized "power" or "strength" (Deut. 8:17). Deut. 32:36 described Israel's loss of power by saying "their hands were gone." Moses' hand was poignantly used to portray power in the plagues against Egypt (Exodus 10:12-25). The most notable use of this metaphor is its conveyance of God's power. 1 Chron. 29:12 declares that in Yahweh's hand is power and might (cf. Psalm 89:13 [H 14]). His hand is not "short" (or "weak") (Isaiah 59:1), but mighty. A predominant demonstration of his power was his deliverance of Israel from Egypt (Exodus 13:3-16; Numbers 33:3). All the world witnessed Yahweh's power through this event (Joshua 4:24). His hand created the world (Psalm 8:6; Psalm 95:5) and works truth and justice (Psalm 111:7). He upholds and guides the righteous with his hand (Psalm 37:24; Psalm 139:10). He continually lifts up his hand on our behalf (Psalm 10:12). A corollary idea is that of "ability" to accomplish a task. The phrases "hand reaches" or "hand finds" denote the ability to do or obtain something (Leviticus 14:21-32). "Possession" is a common function of the hand. Therefore, "in one's hands" often bears that connotation. The Ishmaelites had Joseph in their possession ("hands," Genesis 39:1). Yahweh declared that he would take David's kingdom from his son (1 Kings 11:12, 31-35). "Submission" is indicated by the phrase "to give one's hands under" someone else. Solomon's officials "submitted" to him (1 Chron. 29:24). Yahweh exhorted Israel to "submit" to him and not rebel. "To stretch out the hand" conveys two ideas. It expresses the "attacking" of an object (Joshua 8:19, 26); second, it describes the psalmist's yearning for the Lord (Psalm 143:6). "Putting one's hand to" something expresses "work" and the activity in which that person is involved (Deut. 2:7; Deut. 30:9). "Strengthening the hands" is helping someone (cf. Jonathan helping David, 1 Samuel 23:16). Obstinate rebellion is described by the phrase "high hand" (Numbers 15:30). Contrarily, the same expression conveyed God's mighty deliverance of Israel from Egypt (Exodus 14:8). "Shaking the hand" symbolized God's warning and destruction of judgment (Isaiah 10:32; Isaiah 19:16). Contempt is likewise visualized by this symbol (Zeph. 2:15). "Laying hands on" has four basic connotations. First, this phrase was employed to depict killing (Genesis 37:22, 27). Second, it was used in the ritual ceremony of blessing (cf. Genesis 48:17). Third, commissioning for a specific office or task was normally accompanied by the laying on of hands (cf. Moses' inauguration of Joshua and Acts 13:1-3). Fourth, the important theological concept of substitution was continually portrayed through the laying of hands upon a sacrificial animal. On the Day of Atonement, the high priest transferred the nation's sins to the goat ("substitution"), by laying his hands upon the goat. Individuals depicted their sins as transferred to and borne by the sacrificial animal through this expression (Exodus 29:10-19; Leviticus 1:4). Ultimately this figure was fulfilled in Christ's bearing of our sins upon the cross (Col. 2:14). The "uplifted hand" expressed several nuances. First, it symbolized prayer as one lifted up his hands toward the sanctuary (Psalm 28:2). Second, the uplifted hand periodically accompanied a public blessing (Leviticus 9:22). Third, it was common for one to lift up his hand in an oath. When Abram vowed not to take spoils of war, he lifted up his hand to the king of Sodom. Another means of expressing a vow was to place the hand under the thigh of the other person as Abram's servant did when swearing that he would be faithful to Abram's charge (Genesis 24:2, 9). The most significant vows of scripture are those anthropomorphically made by God. The oath most remembered in the scripture by this accompanying sign is God's unconditional and eternal covenant promise to make a nation from Abram and bless the world through that nation, Israel (Genesis 12:1-3; cf. Exodus 6:8; Numbers 14:30). God also swore to avenge the blood of his servants (Deut. 32:40). Consecration was depicted by the idiom "fill the hands." Some suggest that the sense of filling means the hands were full and had no time for other business, though others think that "filling" was with a sacrificial portion since this phrase was predominately used in the commissioning of priests (Exodus 29:9-35; Exodus 16:32). Ritual cleansing was portrayed by "washing the hands" (Leviticus 5:11), making the person ritually righteous (2 Samuel 22:21). This symbolic action also denoted "absolution from guilt" (Deut. 21:6-7; cf. Matthew 27:24). To give to one was to "open the hand" (Deut. 15:8, 11), whereas to "shut the hand" was to withhold (Deut. 15:7). God opens his hand to satisfy the desire of every living thing (Psalm 145:16). One who "slacks his hand" (or withdraws his hand) "gives up" (Joshua 10:6); the slothful "buries his hand in a dish" (Proverbs 19:24). The silent places the "hand to the mouth" (Proverbs 30:32). "Hand" is interestingly employed to mean an "ordinance" (Ezra 3:10) or a "monument" (cf. ritual stelae at Hazor) used perhaps to establish a covenant or as religious commemorations (1 Samuel 15:12; Isaiah 56:5). The Law was symbolically placed on the hand of the Israelite to remind him of its centrality in life (Deut. 6:8). The instrumentality of giving ordinances and God's word was expressed with "by the hand of." Perhaps the joining of hands led to the use of yād to denote "axles" which held the wheels of the molten sea together (1 Kings 7:32-33) and the "stays" (tenons) to fasten the boards of the tabernacle or temple (Exodus 26:17-19; 1 Kings 7:35-36). The hand hanging at the side most likely precipitated the use of yād for "side, coast, or border" (Exodus 2:5; Numbers 2:17; Numbers 34:3). The spreading of the hands denoted "space" (Genesis 34:21), while "hand" also meant "part" or "time" (Genesis 43:34; Genesis 47:24). A different root, ydd, "to love," may be the basis for translating yād "penis" in the context of Isaiah 57:8, 10 (cf. UG 19: no. 1072). (From TWOT online) NIDOTTE - The metaphorical use of yad, יָד covers a wide range of the concept of “power.” In this respect there is no essential difference whether the word is related to God or humankind. יָד is used about 200× in connection with God, in most cases combined with the name Yahweh, and rarely combined (about 13×) with a form of El or Elohim (1 Sam 4:8; 5:11; 2 Chron 30:12; Ezra 7:9; 8:18, 22, 31; Neh 2:8, 18; Job 19:21; 27:11; Ps 10:12; Eccl 2:24; 9:1). The theological metaphor of God’s hand (comp. arm) seems to have its roots in Israel’s experience of God’s redeeming them from slavery in Egypt. In the Exodus reports the outstretched arm of God and of Moses play a decisive role (Exod 3:20; 4:17; 6:1 [2×]; 7:19; 13:3). J. K. Hoffmeier has demonstrated that the OT idioms with “hand” and “arm” (זְרוֹעַ; #2432) were already known in Canaan of the fifteenth century BC (Amarna letters), denoting the conquering arm of the pharaoh. Probably the biblical writers used expressions like יָד חֲזָקָה and זְרוֹעַ נְטוּיָה consciously and polemically against the Egyptian concepts that were concentrated on the pharaoh (Hoffmeier, 386). 2. יָד can be used metonymically to describe God’s mighty acts, either for the salvation or for the judgment of his people: “the great power (הַיָּד הַגְּדֹלָה) [of] the LORD” (Exod 14:31; cf. Deut 34:12 with Moses as subj.; Ps 78:42). “God’s good hand” protected the Israelites returning from the Exile (cf. Ezra 7:9; 8:22; Neh 2:18). But God also swings his hand of judgment over his people or over other peoples (נוּף hi., e.g., Isa 19:16; Zech 2:9 [13]), lifts up his hand (רוּם hi., נָשָׂא עַל, Isa 49:22; to swear, Deut 32:40; Ezek 20:5) or stretches out his hand (נָטָה עַל, Exod 7:5; Isa 14:26–27; Jer 6:12; נָטָה only being used in a negative connotation). His punishing hand is heavy on Israel’s enemies (1 Sam 5:6, 11). 3. “The work of his hands” testifies to God’s creating power (Ps 19:1 [2]; Isa 48:13; 64:8 [7]). The pl. of יָד in the formula מַעֲשֵׂה יַדֱךָ, or יָדֵיךָ, hints at God’s activity in creation, e.g., Isa 19:25; 45:11, 12 (פֹּעַל יָדַי); 60:21 4. Not to note or not to see God’s actions is a sign of deep spiritual darkness (Isa 5:12 and Ps 28:5 מַעֲשֵׂה יָדָיו). His hand is lifted up for punishment (רָמָה יָדְךָ ), “but they do not see it” (Isa 26:11). People are capable of recognizing God’s deeds in creation and in history and are obliged to draw conclusions out of these: to praise, fear, and trust him. 5. God’s hand falls (נָפַל), is (הָיָה עַל), or comes (בּוֹא) upon a prophet (e.g., 1 Kgs 18:46; 2 Kgs 3:15; Isa 8:11; Jer 15:17; Ezek 1:3; 3:14, 22; 8:1; 33:22; 37:1; 40:1). These expressions have their origin in prophetical traditions. Jeremiah experienced God’s hand, separating him from his contemporaries and their superficial lifestyle (Jer 15:17). Especially in the book of Ezek the formula הָיָה יָד יהוה עַל means a special experience of God’s power upon the prophet, which is similar to the actions of God’s רוּחַ upon certain judges of Israel. Each of the four great vision-cycles of Ezek is introduced by this formula (Ezek 1:3; 8:1; 37:1; 40:1). God’s irresistible call not only reaches the prophet, but also during his lifetime the Lord seizes him on special occasions. He receives messages, but he also experiences on a physical, psychic, and social level that as a prophet he lives his life in bondage; Ezekiel grows silent for seven days (3:14–15); after receiving the message of Jerusalem’s fall, his mouth was opened again (33:22). In 2 Kgs 3:15 יָד and רוּחַ are exchangeable. There are over 1385 uses of yad in the OT, so only the uses in Genesis and Exodus will be listed - Gen. 3:22; Gen. 4:11; Gen. 5:29; Gen. 8:9; Gen. 9:2; Gen. 14:20; Gen. 14:22; Gen. 16:6; Gen. 16:9; Gen. 16:12; Gen. 19:10; Gen. 19:16; Gen. 21:18; Gen. 21:30; Gen. 22:6; Gen. 22:10; Gen. 22:12; Gen. 24:2; Gen. 24:9; Gen. 24:10; Gen. 24:18; Gen. 24:22; Gen. 24:30; Gen. 24:47; Gen. 25:26; Gen. 27:16; Gen. 27:22; Gen. 27:23; Gen. 30:35; Gen. 31:29; Gen. 31:39; Gen. 32:11; Gen. 32:16; Gen. 33:10; Gen. 33:19; Gen. 34:21; Gen. 35:4; Gen. 37:21; Gen. 37:22; Gen. 37:27; Gen. 38:18; Gen. 38:20; Gen. 38:28; Gen. 38:29; Gen. 38:30; Gen. 39:3; Gen. 39:4; Gen. 39:6; Gen. 39:8; Gen. 39:12; Gen. 39:13; Gen. 39:22; Gen. 39:23; Gen. 40:11; Gen. 40:13; Gen. 41:35; Gen. 41:42; Gen. 41:44; Gen. 42:37; Gen. 43:9; Gen. 43:12; Gen. 43:15; Gen. 43:21; Gen. 43:22; Gen. 43:26; Gen. 43:34; Gen. 44:16; Gen. 44:17; Gen. 46:4; Gen. 47:24; Gen. 47:29; Gen. 48:14; Gen. 48:17; Gen. 48:22; Gen. 49:8; Gen. 49:24; Exod. 2:5; Exod. 2:19; Exod. 3:8; Exod. 3:19; Exod. 3:20; Exod. 4:2; Exod. 4:4; Exod. 4:6; Exod. 4:7; Exod. 4:17; Exod. 4:20; Exod. 4:21; Exod. 5:21; Exod. 6:1; Exod. 6:8; Exod. 7:4; Exod. 7:5; Exod. 7:15; Exod. 7:17; Exod. 7:19; Exod. 8:5; Exod. 8:6; Exod. 8:17; Exod. 9:3; Exod. 9:15; Exod. 9:22; Exod. 9:35; Exod. 10:12; Exod. 10:21; Exod. 10:22; Exod. 10:25; Exod. 12:11; Exod. 13:3; Exod. 13:9; Exod. 13:14; Exod. 13:16; Exod. 14:8; Exod. 14:16; Exod. 14:21; Exod. 14:26; Exod. 14:27; Exod. 14:30; Exod. 14:31; Exod. 15:9; Exod. 15:17; Exod. 15:20; Exod. 16:3; Exod. 17:5; Exod. 17:9; Exod. 17:11; Exod. 17:12; Exod. 17:16; Exod. 18:9; Exod. 18:10; Exod. 19:13; Exod. 21:13; Exod. 21:16; Exod. 21:20; Exod. 21:24; Exod. 22:4; Exod. 22:8; Exod. 22:11; Exod. 23:1; Exod. 23:31; Exod. 24:11; Exod. 26:17; Exod. 26:19; Exod. 28:41; Exod. 29:9; Exod. 29:10; Exod. 29:15; Exod. 29:19; Exod. 29:20; Exod. 29:25; Exod. 29:29; Exod. 29:33; Exod. 29:35; Exod. 30:19; Exod. 30:21; Exod. 32:4; Exod. 32:11; Exod. 32:15; Exod. 32:19; Exod. 32:29; Exod. 34:4; Exod. 34:29; Exod. 35:25; Exod. 35:29; Exod. 36:22; Exod. 36:24; Exod. 38:21; Exod. 40:31 Related Resources: Summary List of Every Use of Hardening of Pharaoh's Heart in Exodus Table Summarizing the 10 Plagues and the Egyptian Deities they were probably directed against Table Comparing the Plagues of Exodus and the Revelation Why did God harden Pharaoh’s heart? Why was Pharaoh so resistant to Moses’ pleas to “let my people go”? Who was the Pharaoh of the Exodus? What was the meaning and purpose of the ten plagues of Egypt? THE HARDENING OF PHARAOH'S HEART Declaration Hardening I [Yahweh] will harden Pharaoh’s heart. Yahweh hardened the heart of Pharaoh. Pharaoh’s heart was hardened. Pharaoh hardened his heart. Harden (02388)(chazaq) conveys the basic meaning of to be or become strong, to make strong or strengthen, in the Hiphil to take hold of or seize ("retain His anger" - Mic 7:18+), in the Hithpael to strengthen oneself (to take courage 1 Sa 30:6). To be courageous. To overpower. Chazaq describes strength - severity of a famine (a "strong" famine) (2 Ki 25:3, Jer 52:6), strength of humans to overpower (David and Goliath 1 Sa 17:50, cf 1 Sa 17:35 = seized;, Amnon and Tamar = 2 Sa 13:14), in a battle, to capture (2 Chr 8:3), Samson's last demonstration of supernatural strength he prays "please strengthen me" (Jdg 16:28). Used in the charge "Be strong and courageous" (Josh 1:6, 7, 9,18, Josh 10:25, "be firm" = Josh 23:6; "Be strong and courageous" = Dt 31:6-7, 23). Chazaq used 12 times in Ex 4-14 of hardening Pharaoh's heart (cf similar use in Josh 11:20). In a great passage in Da 11:32+ we read "“By smooth words he will turn to godlessness those who act wickedly toward the covenant, but the people who know their God will display strength (chazaq) and take action."" TWOT - Other resultant meanings include "be sure" (Deut. 12:23), "be steadfast" (Joshua 23:6, RSV), "catch hold" (2 Samuel 18:9, Absalom's head in the oak; the causative of this is common usage in the Hiphil), "recover" (Isaiah 39:1, Hezekiah from sickness), "stout," (of peoples' words against God, Malachi 3:13). The Qal form of the verb is used twice (2 Chron. 28:20; Isaiah 28:22) in the Piel sense of "strengthen." The basic meaning of the Piel stem (used sixty-four times) is causative of the Qal, to "make strong," "strengthen." As with the Qal it is used often in the context of battle or combat. Often the object of the verb is the hands or the arms of an individual. "To strengthen the hands" may mean "to aid" (Ezra 1:6), or, more often, "to encourage" (1 Samuel 23:16). The person encouraged may be the object of the verb (2 Samuel 11:25; Isaiah 41:7). Strengthen may be translated simply "help" (2 Chron. 29:34). The Piel is used sixteen times in the sense of repair" (2 Kings 12:5f.). As in the Qal, when the object of the verb is the heart (ten times), the verb is translated "harden" (Exodus 4:21f.). It is used twice in the sense of "fasten" (or "support") as with nails (Isaiah 41:7; Jeremiah 10:4). The Hiphil frequently (sixty-three times) means "take hold," i.e. "grasp," seize." It is used thirty-four times in Nehemiah in the sense of "repair," referring to the rebuilding the wall of Jerusalem. Other uses are varied: "prevail" (Daniel 11:7), "support" (Leviticus 25:35), "receive" (2 Chron. 4:5), retain" (Judges 7:8), "constrain" or "urge" (2 Kings 4:8), confirm" (Daniel 11:1), "strengthen" (2 Samuel 11:25), "aid", i.e. "strengthen the hand" (Ezekiel 16:49), "join" (Neh. 10:29), "hold" (Neh. 5:16). The Hithpael (used twenty-seven times) is translated in a variety of ways but is usually reflexive of some use of the Qal stem, i.e. "strengthen oneself," "encourage oneself." (Carl Weber) Vine - "to be strong, strengthen, harden, take hold of." This verb is found 290 times in the Old Testament. The root also exists in Aramaic and Arabic. The word first occurs in Gen. 41:56: "…And the famine waxed sore in the land of Egypt" (nasb, niv, "was severe"). The strong form of the verb is used in Exod. 4:21: "…I will harden his [Pharaoh's] heart…." This statement is found 8 times. Four times we read: "Pharaoh's heart was hard" (Exod. 7:13, 22; Exod. 8:19; Exod. 9:35, niv; kjv, rsv, nasb, "was hardened"). In Exod. 9:34 Pharaoh's responsibility is made clear by the statement "he sinned yet more, and hardened his heart…." In the sense of personal strength ḥāzaq is first used in Deut. 11:8 in the context of the covenant: "Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land…." Moses was commanded to "charge Joshua, and encourage him" (Deut. 3:28). The covenant promise accompanies the injunction to "be strong and of a good courage": "…For the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee" (Deut. 31:6). The same encouragement was given to the returned captives as they renewed the work of rebuilding the temple (Zech. 8:9, 13; cf. Hag. 2:4). If in the above examples there is moral strength combined with physical, the latter is the sense of Judg. 1:28: "And it came to pass, when Israel was strong, that they put the Canaanites to [forced labor]…." Israel sinned and the Lord "strengthened Eglon the king of Moab against Israel" (Judg. 3:12). The word is used in reference to a building: "… The priests had not repaired the breaches of the house" (2 Kings 12:6), or to a city: "Moreover Uzziah built towers in Jerusalem … and fortified them" (2 Chron. 26:9). In battle ḥāzaq means: "So David prevailed over the Philistine …" (1 Sam. 17:50). As the prophet said, "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them [nasb, "to strongly support them"] whose heart is perfect toward him" (2 Chron. 16:9). To His Servant, the Messiah, God said: "I … will hold thine hand …" (Isa. 42:6); and to Cyrus He said: "… Whose right hand I have holden …" (Isa. 45:1). Other noteworthy uses of the word are: "… Thou shalt relieve him [a poor Israelite]…" (Lev. 25:35); and "… [Saul] laid hold upon the skirt of his mantle, and it rent" (1 Sam. 15:27). In summary, this word group describes the physical and moral strength of man and society. God communicates strength to men, even to the enemies of His people as chastisement for His own. Men may turn their strength into stubbornness against God. (Vine's Expository Dictionary of Old Testament and New Testament Words.) Chazaq - 267v - adopted(2), applied(1), became(1), became mighty(1), became powerful(1), became strong(2), became...strong(1), been arrogant(1), captured(1), carried out repairs(12), caught(1), caught fast(1), caught hold(1), collected his strength(1), courageous(3), detained(1), devote(1), display great strength(1), display strength(1), encourage(4), encourage*(1), encouraged(2), encouraged*(3), encouragement(1), encourages(1), established himself securely(1), fasten(1), fastens(1), fierce(1), firm(2), firmly(2), firmly in his grasp(1), forces(1), fortified(1), gain ascendancy(1), gave him strong support(1), grasp(1), gripped(3), grow strong(1), harden(4), hardened(9), held(2), held them fast(1), help*(1), helped(1), hold(4), hold his own(1), hold fast(5), holding(3), holds fast(3), joining(1), laid hold(1), louder(1), made(1), made himself secure(1), made their harder(1), made repairs(12), made stronger(1), maintain(1), make(1), make an effort(1), making himself strong(1), overcome(1), persuaded(1), post a strong(1), prevailed(4), prevailed over(1), put(1), received strength(1), recovered(1), rely(1), repair(12), repaired(14), repairers(1), repairing(1), resist(1), resolutely(2), retain(1), retained(1), seize(4), seized(6), seizes(2), severe(5), show ourselves courageous(2), snaps shut(1), stands firmly(1), strengthen(12), strengthened(19), strengthening(1), strong(31), strong support(1), stronger(6), strongly support(1), support*(1), supported(1), sure(1), sustain(1), take(1), take courage(6), take courage and be courageous(1), take hold(7), taken(2), taken hold(1), takes(1), takes hold(2), tie your securely(1), took(2), took courage(2), took hold(5), upholds(1), urged*(1). Gen. 19:16; Gen. 21:18; Gen. 41:56; Gen. 41:57; Gen. 47:20; Gen. 48:2; Exod. 4:4; Exod. 4:21; Exod. 7:13; Exod. 7:22; Exod. 8:19; Exod. 9:2; Exod. 9:12; Exod. 9:35; Exod. 10:20; Exod. 10:27; Exod. 11:10; Exod. 12:33; Exod. 14:4; Exod. 14:8; Exod. 14:17; Exod. 19:19; Lev. 25:35; Num. 13:20; Deut. 1:38; Deut. 3:28; Deut. 11:8; Deut. 12:23; Deut. 22:25; Deut. 25:11; Deut. 31:6; Deut. 31:7; Deut. 31:23; Jos. 1:6; Jos. 1:7; Jos. 1:9; Jos. 1:18; Jos. 10:25; Jos. 11:20; Jos. 17:13; Jos. 23:6; Jdg. 1:28; Jdg. 3:12; Jdg. 7:8; Jdg. 7:11; Jdg. 7:20; Jdg. 9:24; Jdg. 16:26; Jdg. 16:28; Jdg. 19:4; Jdg. 19:25; Jdg. 19:29; Jdg. 20:22; 1 Sam. 4:9; 1 Sam. 15:27; 1 Sam. 17:35; 1 Sam. 17:50; 1 Sam. 23:16; 1 Sam. 30:6; 2 Sam. 1:11; 2 Sam. 2:7; 2 Sam. 2:16; 2 Sam. 3:1; 2 Sam. 3:6; 2 Sam. 3:29; 2 Sam. 10:11; 2 Sam. 10:12; 2 Sam. 11:25; 2 Sam. 13:11; 2 Sam. 13:14; 2 Sam. 13:28; 2 Sam. 15:5; 2 Sam. 16:21; 2 Sam. 18:9; 2 Sam. 24:4; 1 Ki. 1:50; 1 Ki. 2:2; 1 Ki. 2:28; 1 Ki. 9:9; 1 Ki. 16:22; 1 Ki. 20:22; 1 Ki. 20:23; 1 Ki. 20:25; 2 Ki. 2:12; 2 Ki. 3:26; 2 Ki. 4:8; 2 Ki. 4:27; 2 Ki. 12:5; 2 Ki. 12:6; 2 Ki. 12:7; 2 Ki. 12:8; 2 Ki. 12:12; 2 Ki. 12:14; 2 Ki. 14:5; 2 Ki. 15:19; 2 Ki. 22:5; 2 Ki. 22:6; 2 Ki. 25:3; 1 Chr. 11:10; 1 Chr. 19:12; 1 Chr. 19:13; 1 Chr. 21:4; 1 Chr. 22:13; 1 Chr. 26:27; 1 Chr. 28:7; 1 Chr. 28:10; 1 Chr. 28:20; 1 Chr. 29:12; 2 Chr. 1:1; 2 Chr. 7:22; 2 Chr. 8:3; 2 Chr. 11:11; 2 Chr. 11:12; 2 Chr. 11:17; 2 Chr. 12:13; 2 Chr. 13:7; 2 Chr. 13:8; 2 Chr. 13:21; 2 Chr. 15:7; 2 Chr. 15:8; 2 Chr. 16:9; 2 Chr. 17:1; 2 Chr. 19:11; 2 Chr. 21:4; 2 Chr. 23:1; 2 Chr. 24:5; 2 Chr. 24:12; 2 Chr. 25:3; 2 Chr. 25:8; 2 Chr. 25:11; 2 Chr. 26:8; 2 Chr. 26:9; 2 Chr. 26:15; 2 Chr. 26:16; 2 Chr. 27:5; 2 Chr. 27:6; 2 Chr. 28:15; 2 Chr. 28:20; 2 Chr. 29:3; 2 Chr. 29:34; 2 Chr. 31:4; 2 Chr. 32:5; 2 Chr. 32:7; 2 Chr. 34:8; 2 Chr. 34:10; 2 Chr. 35:2; Ezr. 1:6; Ezr. 6:22; Ezr. 7:28; Ezr. 9:12; Ezr. 10:4; Neh. 2:18; Neh. 3:4; Neh. 3:5; Neh. 3:6; Neh. 3:7; Neh. 3:8; Neh. 3:9; Neh. 3:10; Neh. 3:11; Neh. 3:12; Neh. 3:13; Neh. 3:14; Neh. 3:15; Neh. 3:16; Neh. 3:17; Neh. 3:18; Neh. 3:19; Neh. 3:20; Neh. 3:21; Neh. 3:22; Neh. 3:23; Neh. 3:24; Neh. 3:27; Neh. 3:28; Neh. 3:29; Neh. 3:30; Neh. 3:31; Neh. 3:32; Neh. 4:16; Neh. 4:17; Neh. 4:21; Neh. 5:16; Neh. 6:9; Neh. 10:29; Job 2:3; Job 2:9; Job 4:3; Job 8:15; Job 8:20; Job 18:9; Job 27:6; Ps. 27:14; Ps. 31:24; Ps. 35:2; Ps. 64:5; Ps. 147:13; Prov. 3:18; Prov. 4:13; Prov. 7:13; Prov. 26:17; Isa. 4:1; Isa. 22:21; Isa. 27:5; Isa. 28:22; Isa. 33:23; Isa. 35:3; Isa. 35:4; Isa. 39:1; Isa. 41:6; Isa. 41:7; Isa. 41:9; Isa. 41:13; Isa. 42:6; Isa. 45:1; Isa. 51:18; Isa. 54:2; Isa. 56:2; Isa. 56:4; Isa. 56:6; Isa. 64:7; Jer. 5:3; Jer. 6:23; Jer. 6:24; Jer. 8:5; Jer. 8:21; Jer. 10:4; Jer. 20:7; Jer. 23:14; Jer. 31:32; Jer. 49:24; Jer. 50:33; Jer. 50:42; Jer. 50:43; Jer. 51:12; Jer. 52:6; Ezek. 7:13; Ezek. 13:22; Ezek. 16:49; Ezek. 22:14; Ezek. 27:9; Ezek. 27:27; Ezek. 30:21; Ezek. 30:24; Ezek. 30:25; Ezek. 34:4; Ezek. 34:16; Dan. 10:18; Dan. 10:19; Dan. 10:21; Dan. 11:1; Dan. 11:5; Dan. 11:6; Dan. 11:7; Dan. 11:21; Dan. 11:32; Hos. 7:15; Mic. 4:9; Mic. 7:18; Nah. 2:1; Nah. 3:14; Hag. 2:4; Zech. 8:9; Zech. 8:13; Zech. 8:23; Zech. 14:13; Mal. 3:13 Exodus 4:22 Then you shall say to Pharaoh, 'Thus says the LORD, "Israel is My son, My firstborn. Israel - Ex 19:5,6 De 14:1 Jer 31:9 Ho 11:1 Ro 9:4 2 Co 6:18 Heb 12:23 Jas 1:18 Exodus 4 Resources - Multiple Sermons and Commentaries ISRAEL IS GOD'S FIRSTBORN Then you shall say to Pharaoh, 'Thus says the LORD, "Israel is My son, My firstborn - This is the language of a family relationship. The nation of Israel was figuratively called God’s first-born here (and Jer 31:9+) Though the nation of Israel clearly was not the first people born, they held first place or the place of pre-eminence in God’s sight among all the nations (cf Dt 7:7-8). Jehovah's point is that the sons of Israel belong to God and are not Pharaoh's possession. Currid - In the Bible, when a prophet invokes that expression he is employing a common Near-Eastern formula to preface the commands of a deity. The Egyptians would have been well aware of that idiom because many of their own texts, such as the Book of the Dead, introduce the directives of the gods with the words: ‘Thus says …’ It is an introductory formula that signifies that the words following it derive directly from the deity, and they are not to be altered or changed in any manner. The role of the prophet is to communicate that word without modification. Such phraseology helps to underscore the idea that the confrontation about to occur in Egypt is between the gods of Egypt (including Pharaoh) and the God of the Hebrews. (EPSC-Ex) (bolding added)
Êxodo 4
Cole comments that "The promised sign of sacrifice at God’s mountain (Ex 3:12+) will not be enough for them, for it demands initial faith (like the sign of Christ’s resurrection, Matt. 12:39) and that very faith they will not have. He pleads for signs at a lower level, signs that may induce faith if not create it, and validate his call in the eyes of Israel. John the Baptist was never given the power to perform ‘signs’ of this sort (John 10:41); Christ refused to do them (Mt. 12:39+), but many Old Testament characters were granted such validating evidence (e.g. Isa. 7:11). (TOTC-Ex) CALVIN'S RESPONSE SIMILAR TO MOSES - Calvin’s call came unexpectedly when he was passing through the city of Geneva. He was a young man, but he had already made a name for himself with the publication of the first edition of the Institutes of the Christian Religion. And so when William Farrell learned that Calvin was in town he became very excited. William Farrell was the reformer who was at that time, leading the Reformation in the city of Geneva, but he understood that it needed a man like Calvin to carry it forward. And so he sought him out, he found him staying in an inn, and he urged him to stay in Geneva and minister there. Calvin, however, had other plans. He wanted to retire to a quiet life of reflection and scholarly pursuits. He had no interest in pastoring and teaching in a church and so he refused the offer. When Farrell persisted that Calvin stay, Calvin protested, pleading his youth, his inexperience, his need for further training and the fact that he was timid, he was shy, and thus was not suited for such a position. Finally Farrell threatened him with a curse of God if he preferred his studies over the Lord’s work. With that threat, Calvin became so terrified that he agreed to stay. Some years later, he wrote that he felt as if God from on high, had stretched out his hand compelled him into the ministry. ILLUSTRATION - Back in 1987, Oral Roberts went on television and told people that God had appeared to him and told him that if his supporters did not send him 8 million dollars, God would take him home. He ended up getting 9.1 million dollars in donations. The man is a fraudulent religious charlatan, who quit high school and only took a few Bible classes part-time from Pentecostal places in Oklahoma. He is a Charismatic religious swindler. Now when Oral Roberts made this announcement, most believers recognized this guy is not telling the truth. Any person who knows the Bible and is of sound mind didn’t believe a word he said. Moses feared that very thing happening to him. He said what if I go to the people and tell them that God appeared to me and told me to come get you and they do not believe me? It appears to be a reasonable response. That is until you remember what God told him in Exodus 3:18. God told Moses they will listen to you. They will believe you. They will follow you. So this is, in all reality, a question of disbelieving God and His Word. The real issue here is whether or not you can believe the Word of God and take it at face value. Moses is challenging God and he is questioning the very Word of God. (Thompson) Exodus 4:1KJV "BUT...! - J H Jowett WE know that “but.” God has heard it from our lips a thousand times. It is the response of unbelief to the divine call. It is the reply of fear to the divine command. It is the suggestion that the resources are inadequate. It is a hint that God may not have looked all round. He has overlooked something which our own eyes have seen. The human “buts” in the Scriptural stories make an appalling record. “Lord, I will follow Thee, but——” There is something else to be attended to before discipleship can begin. Obedience is not primary: it must wait for something else. And so our obedience is not a straight line: it is crooked and circuitous; it takes the way of by-path meadow instead of the highway of the Lord. We do not wait upon the Lord’s pleasure; we make Him wait upon ours. There need be no “buts” in our relationship to the King’s will. Everything has been foreseen. Nothing will take the Lord by surprise. The entire field has been surveyed, and the preparations are complete. When the Lord says to thee or me, “I will send thee,” every provision has been made for the appointed task. “I will not fail thee.” Exodus 4:1-17 God Enables Whom He Calls by Theodore Epp Moses gave seven reasons why he wasn't the man for God's task: lack of capability, lack of message, lack of authority, lack of eloquence, lack of fitness or adaptation, lack of previous success and lack of previous acceptance. Instead of receiving God's approval, the excuses Moses gave only kindled God's anger. The Bible says, "The anger of the Lord was kindled against Moses" (Ex. 4:14). This does not mean that God had a fit of temper; rather, it means that God was not pleased with the excuses Moses offered. In effect, God was saying, "Moses, you have no right to make these excuses, and if your faith were in the right place and Person, you would not be making them." Just as God became angry with Moses because of his excuses, so He becomes angry with any believer who limits Him by a lack of faith. Actually, the excuses Moses gave were the exact reasons why God had selected him for the task. For each lack that Moses expressed, God had a satisfying and abundant provision. What Moses failed to understand at this time was that when God calls, He always guarantees and furnishes all that is needed to accomplish His will. This is also true of believers today. When God calls you to do something, He always guarantees and furnishes all you need to do what He asks. "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ" (Phil. 1:6). ILLUSTRATION - I recently read David McCullough’s massive biography of President Harry Truman. He was a somewhat common man from the Midwest who unexpectedly became a U.S. Senator. Then, also unexpectedly, for his fourth term in office President Franklin Roosevelt chose Truman to be his running mate. Then, less than three months after Truman became Vice President, Roosevelt died. Truman took office with no briefings from the President, whom Truman hardly knew. The Japanese had not yet surrendered and Truman faced the history-changing decision of dropping the atomic bomb to end the war. Then he faced the Korean Conflict, which required many agonizing decisions. Whether you agree with Truman’s political views or not, he did an admirable job with the overwhelming role thrust on him. That’s what happened to Moses....Thankfully God doesn’t call any of us to a task that challenging! But He does call all of us who know Him to serve Him in some way. And usually He calls you to serve in a situation that is beyond your natural abilities so that you are forced to depend on His strength. For example, we’re all called to evangelize the lost and disciple the saved. Those tasks are rather daunting, even if you’ve had some training! Moses’ story in Exodus 4 gives us some lessons in how to serve God effectively (Serving God Effectively) To serve God effectively, depend on His presence and strength, be ready for difficulty, be obedient to His commands, and work with willing people. -- Steven Cole Exodus 4:2 The LORD said to him, "What is that in your hand?" And he said, "A staff." staff - Ex 4:17,20 Ge 30:37 Lev 27:32 Ps 110:2 Isa 11:4 Mic 7:14 Exodus 4 Resources - Multiple Sermons and Commentaries SIGN OF THE STAFF The LORD said to him, "What is that in your hand?" - Remember God is still speaking with Moses from the burning bush (if we can assume there is no break in the context) so the staff Moses held was his shepherd's staff which he used to manage the sheep. THOUGHT - This reflects a precious principle regarding how God uses people – God used what Moses had in his hand. Moses’ years of tending sheep were not useless. Those years had put into Moses hand things he could use for God’s glory. God didn’t use the scepter that was in Moses’ royal hand when he lived in Egypt, but He did use the simple shepherd’s staff. (Guzik) J Ligon Duncan on "What is that in your hand?" - He already knows what is in Moses’ hand. But Moses, and the people of God need to be reminded of something. By asking Moses what is in your hand, he is confirming as Moses writes it down and as Moses retells it to the people of God, that all that Moses has in his hand is an ordinary staff. This isn’t a secret voodoo stick. This isn’t a mighty powerful something or other. It’s just a staff. It’s a shepherd’s staff, and God wants Moses to say it out loud. And he does. "Well, Lord, it’s a rod." Just like the one that David talks about in Psalm 23:4, it’s the rod, the staff that comforts him. It’s a shepherd’s staff. That’s all it is. There’s nothing magical, supernatural or powerful about that staff that’s important to know. Because God is going to use that very ordinary staff to conquer Egypt. God asks Moses, what is in your hand, in order to confirm that that staff is ordinary, and then God tells him to throw the staff on the ground, and suddenly the staff transforms itself into a serpent; or God, by His own might, transforms the staff into a serpent. And Moses flees away. Now you just learned something else. Moses is not a trickster. Moses is scared to death of the serpent on the ground. He throws the staff down, it turns into a snake, and he beats it, like any normal human being with an inkling of sense. In other words, God is telling you that Moses is not a magician. You see the people of God lived in a culture in Egypt where magic was rife. Egyptian magicians did these kind of tricks. Egyptians believed in these kind of methodology and magic. And God is confirming to you that His leader is no magician. (Exodus 4:1-9 Signs and Wonders for Moses) This is the first of 3 signs God gives Moses to give to the Hebrews. This recalls Paul's words in 1 Cor 1:22 that "indeed Jews ask for signs." And he said, "A staff." - This staff would subsequently be used to part the Red Sea bring deliverance to Israel and death to Egypt. It would be used to strike the rock and bring forth life-giving water to Israel. It would be used when raised up to bring about victory for Egypt over her enemies. In Exodus 4:20 and Exodus 17:9 Moses' staff would be given the great name "the staff of God!" David
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Cole - By miraculously changing Moses’ staff into a snake and back again into a staff, the Lord was showing Moses that as he, the lowly shepherd, obediently depended on God’s power, he would have dominion over even this fearful Egyptian tyrant. And, of course, the serpent goes back to the garden as the enemy of God and those made in His image. Ultimately, the seed of the woman (Christ) would crush the head of the serpent, who would bruise Him on the heel (Gen. 3:15). The shepherd’s staff also showed Moses that that which is common and impotent in itself becomes powerful when yielded in obedience to the Lord. This is a foundational lesson for all who serve the Lord. He taught it to the disciples in the miracle of the feeding of the 5,000, the only miracle recorded in all four Gospels. After giving the disciples the impossible command, “You give them something to eat!” (Mark 6:37), Jesus asked them (Mark 6:38), “How many loaves do you have?” That’s parallel to the Lord’s question to Moses, “What is that in your hand?” After telling Jesus that they had five barley loaves and two fish, Andrew asked the obvious question (John 6:9), “But what are these for so many people?” The point is, the ordinary and impotent becomes sufficient and powerful when we yield it in obedience to the Lord. (Serving God Effectively ) This is not the only time in Scripture where God utilized a dangerous snake to awaken the attention of people. Recall that Paul had just been shipwrecked on the island of Malta and it was a cold evening so they made a fire. Luke records the striking scene: "The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all. 3 But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.” 5 However he shook the creature off into the fire and suffered no harm. 6 But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god. (Acts 28:2-6+) ILLUSTRATION - Obeying Despite Circumstances - When I was in high school, I learned a huge lesson about obedience. A high school retreat was coming up and $15 was due that Sunday. All I had was $15 when God said to me, “Put it in the offering.” I debated and disobeyed because I could not see how I could go to the retreat and obey God, too. We had evening church in those days. All during the service, God kept saying, “When the offering plate comes by, put in the $15!” I felt the press of God’s Spirit, but I let the plate pass me by. Immediately after the service, a dear widow of little means came up to me. Her name was Mrs. Kline. She said, “All day long the Lord has been telling me to give this to you. I think you will need it for the retreat.” She put some money in my hand and left. Any guesses as to how much it was? $15!! It was a gracious rebuke from God. And I found an usher in a hurry. —Pastor Al Detter Exodus 4:5 "that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you." That they - Ex 4:1 3:18 4:31 19:9 2Ch 20:20 Isa 7:9 Joh 5:36 11:15,42 20:27,31 the LORD - Ex 3:15 Ge 12:7 17:1 18:1 26:2 48:3 Jer 31:3 Ac 7:2 Exodus 4 Resources - Multiple Sermons and Commentaries THE CLEAR PURPOSE OF THE SIGNS That they may believe (see aman) that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you - God explains the purpose of the sign was to counter Israel's unbelief, the very thing about which Moses was in doubt and fear. The sign was to create belief in the sons of Israel that Moses had experienced a personal encounter with the God of the patriarchs, which as an aside was the first appearance of God in over 400 years. His appearance to Moses would in turn serve as affirmation/confirmation that the God, the God of Abraham, the God of Isaac, and the God of Jacob had cut an unconditional covenant with the patriarchs, and had not forgotten them and was able to fulfill the promises of the covenant including the promise to deliver them from Egypt... God said to Abram, “Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years. But I will also judge the nation whom they will serve, and afterward they will come out with many possessions. (Ge 15:13-14+) Exodus 4:6 The LORD furthermore said to him, "Now put your hand into your bosom." So he put his hand into his bosom, and when he took it out, behold, his hand was leprous like snow. leprous like snow - Nu 12:10 2Ki 5:27 Exodus 4 Resources - Multiple Sermons and Commentaries AGAIN INSTANT OBEDIENCE The LORD furthermore said to him, "Now put your hand into your bosom." - Notice God does not tell him why he is to do this. Bosom (02436)(cheq, heq) is a "masculine noun referring to bosom. It indicates the upper part of a person's body where objects and persons of love are embraced (1 Ki. 3:20) or clasped with hands or arms: one's wife or concubine (Gen. 16:5; Deut. 28:54); one's husband, literally the man of her bosom (ḥeyqāh) (Deut. 28:56). The Lord carries His people, His flock in His bosom (Isa. 40:11). The person, animal, or object that is held in one's bosom is cherished greatly. An adulteress is not allowed into this sacred arena of personal relationship (Prov. 5:20). What is attached to one's bosom affects a person deeply (Prov. 6:27). Fools permit anger to lie in their bosoms (Eccl. 7:9). The Lord repays the sins of the fathers into the bosoms of their children (Jer. 32:18). Those who are untrustworthy should not be trusted even if they are our cherished friends or companions (Mic. 7:5). In a more literal sense, the word refers to a fold in a garment just above the belt where one's hand can be held (Ex. 4:6, 7)." (Complete Word Study Dictionary – Old Testament) Vine - The word represents the "outer front of one's body" where beloved ones, infants, and animals are pressed closely: "Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child …" (Num. 11:12). In its first biblical appearance, ḥêq is used of a man's "bosom": "And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes …" (Gen. 16:5). The "husband of one's bosom" is a husband who is "held close to one's heart" or "cherished" (Deut. 28:56). This figurative inward sense appears again in Psa. 35:13: " … My prayer returned into mine own bosom" (cf. Job 19:27). In 1 Kings 22:35, the word means the "inside" or "heart" of a war chariot. Ḥêq represents a fold of one's garment above the belt where things are hidden: "And the Lord said furthermore unto him [Moses], Put now thine hand into thy bosom" (Exod. 4:6). Various translations may render this word as "lap": "The lot is cast into the lap; but the whole disposing thereof is of the Lord" (Prov. 16:33). Yet "bosom" may be used, even where "lap" is clearly intended: "But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom …" (2 Sam. 12:3). Finally, ḥêq means the "base of the altar," as described in Ezek. 43:13 (cf. Ezek. 43:17). (Vine's Expository Dictionary of Old Testament and New Testament Words. online) Gilbrant - In 1 Ki. 22:35, chêq refers to the bottom of the chariot into which the slain king of Israel's blood flowed. Chêq is the location where blood collected at the bottom of an altar (Ezek. 43:13f). Some believe that chêq refers not to a hollow, ditch or reservoir into which blood drained, but to a foundation in the ground upon which the altar stood. More frequently, chêq refers to the folds or pockets in a garment. These were located above the belt, and hands or objects could be concealed there. Moses placed his hand inside such a bulge in his garment, and when he removed his hand, it became leprous. Moses' hand was healed when he placed it back into the garment (Exo. 4:6f). Psalm 74:11 figuratively refers to placing God's hand inside his garment, rather than striking out with it. This hiding of his hand is a symbol of nonaggression (compare with the baring of God's arm, Isa. 53:1). Proverbs 21:14 speaks of a secretive bribe, one which is in the bosom or fold of a garment. Fire, however, cannot be hidden in the bosom (Prov. 6:27). Chêq also refers to the literal lap or bosom of humans. This is sometimes seen as a symbolic place of intimate friendship or protection. Naomi carried Ruth's child in her lap (Ruth 4:16; cf. 1 Ki. 3:20; 17:19). In 2 Sam. 12:3, Nathan's parable contains an ewe which is metaphorically raised up as a child and lies in its owner's bosom (cf. Isa. 40:11). Lamentations 2:12 describes the truly lamentable condition of an infant dying at its mother's bosom in the aftermath of the Babylonian destruction of Jerusalem. An intimate parenting image is also figuratively seen in the Lord's command for Moses to carry the people of Israel in his bosom as a nurse carries an infant (Num. 11:12). Intimate and sexual relations are also associated with chêq. In Gen. 16:5, Hagar lay in Abraham's bosom in order to become pregnant. A girl was brought to lie in David's bosom in his old age, although he did not have sexual relations with her (1 Ki. 1:2). Proverbs 5:20 speaks of the stupidity of the infatuation of a man with a loose woman, the metaphorical antithesis of wisdom, which would be to obey Yahweh's laws. Chêq may also refer to the intimate soul or interior being of humans (Job 19:27; Ecc. 7:9; Ps. 89:50). ((Complete Biblical Library Hebrew-English Dictionary)) Cheq/heq - 38x in 34v - arms(1), base(3), bosom(26), bottom(1), care(1), cherish(1), cherishes(2), lap(2), within(1). Gen. 16:5; Exod. 4:6; Exod. 4:7; Num. 11:12; Deut. 13:6; Deut. 28:54; Deut. 28:56; Ruth 4:16; 2 Sam. 12:3; 2 Sam. 12:8; 1 Ki. 1:2; 1 Ki. 3:20; 1 Ki. 17:19; 1 Ki. 22:35; Job 19:27; Ps. 35:13; Ps. 74:11; Ps. 79:12; Ps. 89:50; Prov. 5:20; Prov. 6:27; Prov. 16:33; Prov. 17:23; Prov. 21:14; Eccl. 7:9; Isa. 40:11; Isa. 65:6; Isa. 65:7; Jer. 32:18; Lam. 2:12; Ezek. 43:13; Ezek. 43:14; Ezek. 43:17; Mic. 7:5 So he put his hand into his bosom, and when he took it out, behold, his hand was leprous like snow - Moses again obeyed God's request. Behold (hinneh) expresses a sense of surprise and shock! One can only imagine Moses' shock. Leprosy was one of the most feared diseases in the ancient world and had no cure and resulted in social isolation. Exodus 4:7 Then He said, "Put your hand into your bosom again." So he put his hand into his bosom again, and when he took it out of his bosom, behold, it was restored like the rest of his flesh. it was restored - Nu 12:13,14 De 32:39 2Ki 5:14 Mt 8:3 Exodus 4 Resources - Multiple Sermons and Commentaries MOSES OBEYS WITHOUT QUESTIONS Then He said, "Put your hand into your bosom again." - Moses does not ask why. So he put his hand into his bosom again, and when he took it out of his bosom, behold, it was restored like the rest of his flesh - Note again the word Behold (hinneh) expressing this time undoubtedly a sense of awe and surprised relief! This is a better "behold" then the one in the previous passage! One can only imagine Moses' shock. Leprosy was one of the most feared diseases in the ancient world and had no cure and resulted in social isolation. Moses horror at the possibility of being marked with an loathsome disease changed to amazement and awe at God's power to heal what in the ancient world was considered incurable. In short, Moses was seeing God's power on display. Notice that the first two signs were ones that Moses himself could see at this very time when doubt had crept into his heart and mind. These would (or should) serve to fortify his flagging faith. Dan Duncan on the meaning of this sign - The sign of the leprosy being miraculously caused and cured also signified God’s power, but it may also have a more specific meaning for the Israelites themselves. And the meaning would be something like a warning. A warning against unbelief. And we see this throughout the Scriptures. That when God shows his displeasure, sometimes it is expressed through the curse of leprosy. Let me give you a case in point, and there’s more than one case to support this. But you remember the incident in Numbers chapter 12, when following the Exodus Miriam, and Aaron challenged the authority of Moses. And so it’s put to the test. And God judged of Miriam and his displeasure, his judgment on her was evidence by the fact that she became a leprous, as white as snow. So the second sign was a warning to the people. And to Moses as well that there were serious consequences to the disbelief of God’s word. It may also be - and this has been a suggestion of some - that it indicates that the messenger of God was to be clean before he could serve, and that is certainly true as well. Exodus 4:8 "If they will not believe you or heed the witness of the first sign, they may believe the witness of the last sign. if they - Ex 4:30,31 Isa 28:10 Joh 12:37 they - De 32:39 2Ki 5:7 Job 5:18 Exodus 4 Resources - Multiple Sermons and Commentaries AUTHENTICATING SIGNS If they will not believe you or heed the witness of the first sign - The first sign was the staff to snake and back again. Keep in mind that a sign essentially serves to point to and aid perception or insight. The English definition of sign is something that suggests the presence or existence of a fact, condition, or quality. In simple terms, signs point to something. The question for all three of the signs is what is the specific meaning of these signs. We have alluded to the staff-serpent sign and the fact that the Egyptian rulers wore a crown that had the image of a serpent. They may believe the witness of the last sign - The NLT paraphrases it "they will be convinced by the second sign." The NAS suggests a the possibility the Israelites might believe, but the Septuagint translation supports the NLT for it says "they will believe because of the voice of the second sign." Witness is the word for sound or word and so the Hebrew reads more literally "believe the voice of the latter sign," Thompson - What these signs were designed to do was to point out that God’s power was with Moses and Moses was telling the truth of the Word of God. The three signs pointed to the fact that Moses was God’s man and he was telling the truth and the nation needed to follow him. (Sermon)