My Notes
Authors
Matthew Henry - Commentary on the Whole Bible
Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (v. 1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God’s vicegerents. He was authorized to speak and act in God’s name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God’s condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: “He shall be thy prophet,” that is, “he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them.” 3. He 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 and God therein would 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. vi. 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 those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Luke i. 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. cv. 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 the inferior in 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.
John Calvin - Commentaries
**And the Lord said unto Moses. Moses again repeats, that consolation was afforded him in his anxiety, and a remedy given for his want of faith; since he was both armed himself with divine authority, and Aaron was appointed as his companion and assistant. For that he was “made a god to Pharaoh,” means that he was furnished with supreme authority and power, whereby he should cast down the tyrant’s pride.7777 “The word Elohim, as the Hebrews remark, whether applied to God, or to men, or to angels, signifies judicial power.” —_ Grotius in Pol_._ Syn_. Nor did God take away anything from Himself in order to transfer it to Moses; since He so communicates to His servants what is peculiar to Himself as to remain Himself in His completeness. Nay, whenever He seems to resign a part of His glory to His ministers, He only teaches that the virtue and efficacy of His Spirit will be joined with their labors, that they may not be fruitless. Moses, therefore, was a god to Pharaoh; because in him God exerted His power, that he should be superior to the greatness of the king. It is a common figure of the Hebrews, to give the title of God to all things excellent, since He alone reigns over heaven and earth, and exalts or casts down angels, as well as men, according to His will. By this consolation, as I have said, the weakness of Moses was supported, so that, relying on God’s authority, he might fearlessly despise the fierceness of the king. A reinforcement is also given him in the person of his brother, lest his stammering should be any hinderance to him. It has been already remarked, that it was brought about by the ingratitude of Moses, that half the honor should be transferred to his brother; although God, in giving him as his companion, so far lessened his dignity as to put the younger before the first-born. The name of “Prophet” is here used for an interpreter; because the prophetical office proceeds from God alone. But, because God delivered through one to the other what He wished to be said or done, Aaron is made subject to Moses, just as if he had been God; since it is fit that they should be listened to without contradiction who are the representatives of God. And this is made clearer in the second verse, where God restricts the power given to Moses, and circumscribes it within its proper bounds; for, when He directs him to speak whatever He commands, He ranks him as His minister, and confines him under authority, without departing from His own rights.