2. What is that in thine hand? In accordance with the idiom of the Hebrew language, Moses now explains more fully, and more distinctly pursues, what he had before only generally alluded to respecting the signs. In the three signs which he refers to we must consider their respective meanings The pastoral crook, which he carried in his hand, is flung on the ground, and becomes a serpent; again it is taken back into his hand, and recovers its original nature. I doubt not but that God wished to shew him, that although his condition was abject and despicable, still he would be formidable to the king of Egypt. For his rod was the symbol of a shepherd; and what would be more contemptible than for a keeper of sheep to come up from the desert, and to oppose to the scepter of a most powerful king that crook, by which he could scarcely protect himself and his flock from wild beasts? But God assures him, that although deprived of earthly splendor, wealth, or power, he would still be terrible to Pharaoh; as much as to say, that he need not fear lest Pharaoh should despise him, or take no account of him as a mere rustic, because his rod, turned into a serpent, would inspire more terror than a thousand swords. As to what Moses says, that he himself fled from it in alarm, unquestionably God intended to affright his servant, that he might the better estimate from his own feelings what would be the power of God to terrify that proud king. This, then, was the object of the miracle, that there was no occasion for mighty armies, since Pharaoh would tremble at the sight of the simple rod; and that the rod need not be wielded and violently agitated, because it would inspire sufficient terror by its own movement and agitation. The one part of the miracle, where the rod returned to its former shape, was intended to shew Moses, that what was to be hostile and injurious to his enemy, would be an assistance and safeguard to himself. Therefore, the same rod which encouraged and emboldened Moses, depressed and overwhelmed his foe. But that he dares, in immediate obedience to the voice of God, to lay hold of the serpent, is a proof of his remarkable faith; and this appears more manifestly from his sudden change, that he fears not to provoke a poisonous and noxious animal, by taking hold of its tail, when he had so lately fled from its very sight in consternation. His timid mind, then, was capable of great courage, and his timidity and piety brought forth their fruit alternately. And this is especially worthy of remark, that Moses was strengthened by the presence of God; but that he was weakened when he turned his eyes to the untameable minds of his own race, and to the proud tyranny of Egypt. The question now arises, whether the change of the rod into a serpent was real, and actual, or whether the outward form only was changed? Although I should be unwilling to contend pertinaciously for a thing of little consequence, I embrace that opinion which is more probable, that not merely an image or vision appeared, but that God, who created all things out of nothing, gave a new nature to the rod, and again made a rod out of the serpent, which was in no degree more difficult than to change Lot’s wife into a pillar of salt. (Genesis 19:26.) Since this was easy to God’s power, it does not appear likely to me that He had recourse to the illusion of visions. As to the imitation of the magicians, we will speak of their sorceries in their proper place.