Pharaoh's Magicians and the Staff Miracle
The staff miracle, as recorded in Exodus 7:8-13, is a pivotal event in the biblical narrative, showcasing the divine authority of Moses and Aaron before Pharaoh. The passage describes how Aaron's staff, cast down before Pharaoh, transforms into a serpent, prompting Pharaoh's magicians to replicate the feat with their own enchantments [2].
The biblical account highlights the initial success of Pharaoh's magicians in mimicking the miracle, as they too turn their staffs into serpents. However, Aaron's serpent subsequently swallows the serpents produced by the magicians, demonstrating the superiority of God's power over the magical arts [2]. This event is seen as a sign of God's power and a precursor to the plagues that follow.
Interpretations of the staff miracle vary across traditions. According to Matthew Henry, a Nonconformist/Puritan commentator, the miracle serves as a credential for Moses and Aaron, proving their commission from God. Henry notes that Pharaoh's demand for a miracle is not driven by a desire to be convinced but rather to challenge the authority of Moses and Aaron [4].
In contrast, John Gill, a Baptist/Reformed commentator, suggests that the magicians' ability to replicate the miracle is achieved through "juggling tricks" and possibly with the aid of the devil. Gill argues that the magicians' success is limited, as they are unable to replicate the subsequent plagues, such as the plague of lice [5].
The Patristic tradition, as represented by Augustine, views the staff miracle as an example of the limitations of magic. Augustine notes that while the magicians are able to make serpents, they fail to produce the smaller creatures, such as lice, that are associated with the third plague. This failure is seen as evidence of the superiority of God's power over the magical arts [7].
In Jewish tradition, the staff miracle is interpreted in various ways. The Midrash Rabbah, a Rabbinic text, offers a symbolic interpretation, likening Pharaoh to a serpent and suggesting that the miracle is a demonstration of God's power over the Egyptian ruler. The text also notes that when Moses exits Pharaoh's presence, Pharaoh becomes like a staff, inert and powerless [9].
Abraham Ibn Ezra, a Jewish Rationalist commentator, views the staff miracle as a demonstration of God's power, highlighting the distinction between the initial transformation of Aaron's staff into a serpent and the subsequent swallowing of the magicians' serpents. Ibn Ezra notes that the latter event is a second wonder, emphasizing the miraculous nature of the event [6].
The staff miracle is also seen as a demonstration of God's glory and a means of establishing faith in the Israelites. Keil & Delitzsch, commentators, note that the miraculous deliverance of Israel from Egypt produces a wholesome fear of the Lord and establishes faith in Jehovah and His servant Moses [8].
The staff miracle remains a significant event in the biblical narrative, demonstrating God's power and authority over the forces of magic and oppression. As such, it continues to be interpreted and understood in various ways across different Christian and Jewish traditions. The event's significance is underscored by its connection to the broader narrative of the Exodus, in which God's power is revealed through a series of signs and wonders [1, 3].
Sources
- Psalms “Psalms 135:9 (Rotherham) — Sent signs and wonders into thy midst, O Egypt, upon Pharaoh, and upon all his servants.”
- Exodus “Exodus 7:11 (ASV) — Then Pharaoh also called for the wise men and the sorcerers: and they also, the magicians of Egypt, did in like manner with their enchantments.”
- Psalms “Psalms 134:9 (DRC) — He sent forth signs and wonders in the midst of thee, O Egypt: upon Pharao, and upon all his servants.”
- Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 7:8: 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 giv”
- Exodus (Baptist/Reformed) “John Gill on Exodus 7:22: And the magicians of Egypt did so with their enchantments,.... Who were either in company with Pharaoh and his nobles, or were immediately sent for to try their art, and confront Moses and Aaron with it; and who very probably got a little water in a vessel, and by some juggling trick imposing upon, and deceiving the sight of Pharaoh and his servants, made it look like blood; and the devil might help them to a sufficient quantity of blood, and discolour the water with it, and make it appear as if it was blood, and which was a poor business; had they turned the bloody r”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 7:12: FOR THEY CAST DOWN. This, the swallowing of the magicians’ rods by Aaron’s staff and their consequent disappearance, 58 The magicians’ rods disappeared permanently. was a second wonder. 59 The first being the turning of Aaron’s rod into a serpent. Scripture refers to the staff as Aaron’s rod 60 At the time that it swallowed up the magicians’ rods it was a serpent. Hence Scripture should have referred to it as Aaron’s serpent rather than as Aaron’s rod. for it was so at first. Rabbi Joshua says that Aaron’s rod swallowed the rods of the magicians after it return”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 7.--GREAT MIRACLES WROUGHT BY MAGIC ARTS.: 12. I see here what may occur to a weak judgment, namely, why such miracles are wrought also by magic arts; for the wise men of Pharaoh likewise made serpents, and did other like things. Yet it is still more a matter of wonder, how it was that the power of those magicians, which was able to make serpents, when it came to very small flies, failed altogether. For the lice, by which third plague the proud people of Egypt were smitten, are very short-lived little flies; yet. there certainly the magician”
- Exodus (Lutheran) “Keil & Delitzsch on Exodus 14:30: This miraculous deliverance of Israel from the power of Egypt, through the mighty hand of their God, produced so wholesome a fear of the Lord, that they believed in Jehovah, and His servant Moses. Exo 14:31 "The great hand:" i.e., the might which Jehovah had displayed upon Egypt. In addition to the glory of God through the judgment upon Pharaoh (Exo 14:4, Exo 14:17), the guidance of Israel through the sea was also designed to establish Israel still more firmly in the fear of the Lord and in faith. But faith in the Lord was inseparably connected with faith in M”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shemot Rabbah 9:4: Another interpretation: Why did He say to them the miracle of the serpent? It is because Pharaoh was likened to a serpent, as it is stated: “[Thus says the Lord God: Behold, I am against you, Pharaoh, king of Egypt,] the great serpent that lies in the midst of his rivers” (Ezekiel 29:3). When Moses would exit from Pharaoh, [Pharaoh] would say: If the son of Amram will come to me, I will behead him, I will hang him, I will burn him. When Moses would enter, immediately, Pharaoh became a staff. 5 Like a dry piece of wood, he did nothing.”