Exodus 4:20 · Bible study
Exodus 4:20 Commentary: The Rod of God
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore how Moses' shepherd's staff becomes the 'rod of God', a sign of divine power and humble obedience as he returns to Egypt.
Research Summary
- Meaning: Moses returns to Egypt in humble obedience, equipped with the rod of God as the visible sign of divine power and authority.
- Key words: “took” (va-yiqqach, Qal imperfect consecutive, narrative sequence); “rod” (matteh, staff, also meaning tribe); “God” (ha-Elohim, with definite article, emphasizing the specific God of Israel).
- Main debate: Whether the singular “the ass” means one donkey (idiom for many) or a single animal carrying the family. The Septuagint reads “asses,” but the Hebrew allows either.
- Theological theme: God uses humble means and ordinary objects to accomplish extraordinary deliverance. The rod symbolizes that the power belongs to God, not to the human agent.
- Best use: Excellent for sermons on calling, trusting God’s provision, or the transformation of everyday tools for kingdom purposes.
Translation Comparison
BSB Berean Standard Bible 2020
So Moses took his wife and sons, put them on a donkey, and headed back to Egypt. And he took the staff of God in his hand.
WEB World English Bible 2000
Moses took his wife and his sons, and set them on a donkey, and he returned to the land of Egypt. Moses took God’s rod in his hand.
KJV King James Version 1769
And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
ASV American Standard Version 1901
And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
YLT Young's Literal Translation 1898
and Moses taketh his wife, and his sons, and causeth them to ride on the ass, and turneth back to the land of Egypt, and Moses taketh the rod of God in his hand.
Darby Darby Bible 1890
And Moses took his wife and his sons, and set them riding upon an ass, and he returned to the land of Egypt. And Moses took the staff of God in his hand.
Douay-Rheims Douay-Rheims Bible 1899
Moses therefore took his wife, and his sons, and set them upon an ass; and returned into Egypt, carrying the rod of God in his hand.
Translations in other languages (10 available)
Entonces Moisés tomó su mujer y sus hijos, y púsolos sobre un asno, y volvióse á tierra de Egipto: tomó también Moisés la vara de Dios en su mano.
Então Moisés tomou sua mulher e seus filhos, e os pôs sobre um asno, e voltou-se à terra do Egito: tomou também Moisés a vara de Deus em sua mão.
Moïse prit sa femme et ses fils, les fit monter sur des ânes, et retourna dans le pays d’ Égypte. Il prit dans sa main la verge de Dieu.
Also nahm Mose sein Weib und seine Söhne und führte sie auf einem Esel und zog wieder nach Ägyptenland und nahm den Stab Gottes in seine Hand.
Mozes dan nam zijn vrouw, en zijn zonen, en voerde hen op een ezel, en keerde weder in Egypteland; en Mozes nam den staf Gods in zijn hand.
Mosè dunque prese la sua moglie e i suoi figliuoli, li pose su degli asini, e tornò nei paese d’Egitto; e Mosè prese nella sua mano il bastone di Dio.
Wziąwszy tedy Mojżesz żonę swą, i syny swe, wsadził je na osła, i wrócił się do ziemi Egipskiej; wziął też Mojżesz laskę Bożą w rękę swą.
И взял Моисей жену свою и сыновей своих, посадил их на осла и отправился в землю Египетскую. И жезл Божий Моисей взял в руку свою.
摩西 就帶著 妻子 和 兩個兒子，叫他們騎 上 驢，回 埃及 地去。摩西 手裡 拿著 神 的杖。
And Moses took his wife and his sons and put them on an ass and went back to the land of Egypt: and he took the rod of God in his hand.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 4:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse marks a turning point: the shepherd's staff Moses carried becomes explicitly “the rod of God,” the instrument through which Yahweh will display his power in Egypt. Adam Clarke calls it “the sign of sovereign power.” Calvin highlights the contrast between Moses’ humble appearance, riding an ass with his family, and the rod that “abundantly compensated for all deficiencies.” Barnes notes that the staff was “consecrated by the miracle” of Exodus 4:2, 4. Wesley simply calls it “God’s instrument.” The consensus is clear: the rod is not magical; it is an ordinary object set apart to carry out extraordinary works. By taking it in his hand, Moses publicly declares that his authority comes from God alone. The Hebrew noun matteh (staff, rod) here appears with the definite article and is linked directly to ha-Elohim (“the God,” not a generic deity). This naming signals that every subsequent miracle, every plague, the parting of the sea, water from the rock, will be God’s work, not Moses’. The rod becomes a tangible reminder of the calling and promise given at the burning bush.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Moses, in obedience to God’s command, sets out toward Egypt with his family, carrying the shepherd’s staff that God has now designated as the instrument of his miraculous signs—a symbol that God’s power, not human strength, will achieve deliverance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Number of donkeys | The Hebrew noun is singular, but commentators across traditions recognize that idiomatic Hebrew can use the singular to represent a group. The family could hardly ride one donkey. | Some, like the Septuagint, translate as ‘asses’ (plural) for realism; others insist the singular is literal and that the family shared one animal (Calvin sees this as a sign of extreme poverty). |
| Significance of taking wife and sons | All agree Moses intends a permanent return to Egypt, not a brief visit; his future is now tied to Israel’s liberation. | Calvin emphasizes the shame and risk of bringing a family into danger, while Clarke and Matthew Henry see it as an act of faith, Moses trusts God to protect them. |
| The rod: ordinary or sacred? | The rod is the same staff Moses used as a shepherd (Exodus 4:2), now consecrated by God’s command and the miracle at the burning bush. | Some see it as a permanent holy object that retains power even when used wrongly later (Numbers 20:11). Others, like Wesley, treat it as an instrument whose power is entirely dependent on God’s immediate presence. |
Historical & Cultural Context
Moses’ journey from Midian to Egypt is a return to a place where he was once a fugitive (Exodus 2:11, 15). Traveling with his wife Zipporah and two sons, Gershom and Eliezer (Exodus 18:3, 4), shows he intends to stay, not just visit. Riding an ass (the Hebrew noun ha-chamor with the definite article) was the standard means of transport for common people in the ancient Near East. Barnes and the Septuagint read this as a collective singular meaning multiple animals, which would be necessary for the whole family.
The rod itself was Moses’ everyday shepherd’s staff (Exodus 4:2), but after God turned it into a serpent and back, it was consecrated for divine service (Exodus 4:17). Calling it “the rod of God” here is unprecedented in the narrative, a deliberate shift in status. In ancient Egypt, royal scepters were symbols of Pharaoh’s power; Moses’ plain staff, held by a man on a donkey, becomes the counter-symbol of the true God’s sovereignty. The literary context places this verse just before the startling incident at the lodging place (Exodus 4:24, 26), where Moses’ obedience in circumcision is challenged. So the rod represents not just power but also the covenant obligations of the man who carries it. Moses’ poverty of worldly resources against Pharaoh’s wealth is a recurring biblical theme, God chooses the weak to shame the strong (1 Corinthians 1:27).
Textual Notes
The supplied sources note no significant textual variants for Exodus 4:20. The Hebrew text is stable across manuscripts. Some ancient versions (Septuagint, Vulgate) read “asses” for the singular “ass,” reflecting an interpretive choice rather than a manuscript difference. The phrase “rod of God” is consistent across all major witnesses.
Reception History
In Christian tradition, Exodus 4:20 has been read as a demonstration of humble obedience and divine empowerment. Early church fathers such as Gregory of Nyssa saw the rod as a type of the cross, an instrument of shame that becomes the source of victory. Reformation commentators like Calvin and Luther emphasized the contrast between Moses’ lowly condition and the power of God displayed through him. Puritan preachers often used the verse to teach that God chooses weak vessels to accomplish his purposes. In modern preaching, the “rod of God” is frequently cited as a model of offering one’s ordinary work or tools to God for extraordinary use. The verse also features in hymns about the call of Moses, though no specific hymn is universally attributed to it.
Preaching This Verse
Three-point outline
- Ordinary things become holy by God’s command. The staff was not special until God said, “Take this rod in your hand.” God often works through common objects, a sling, clay, bread and wine.
- Obedience and humility go together. Moses sets his family on a donkey, a lowly ride, and carries a simple rod. He doesn’t demand Pharaoh’s respect; he relies on God’s power.
- The rod prefigures every miracle ahead. From the plagues to the Red Sea, this same rod will be stretched out in faith. It becomes a visual reminder that the Lord fights for Israel.
Five-point outline
- Going public. By taking his family, Moses makes his allegiance to Israel visible, no more hiding in Midian.
- The consecrated tool. The rod is a shepherd’s crook turned into “God’s rod.” It represents every gift we place in God’s hands.
- One hand, one focus. “Moses took the rod of God in his hand” (singular). He carries nothing else, no sword, no wealth. His only resource is God.
- Weakness as credentials. Calvin marvels that Moses “cared not for being laughed at and despised.” God’s power is made perfect in weakness.
- Looking ahead. That same rod will later strike the rock (Numbers 20:11) and be lifted up against Amalek (Exodus 17:9). It accompanies Moses through the entire wilderness journey.
Illustration hooks
- A first-time missionary packing only a backpack and a Bible, the sense of being sent with nothing but God’s promise.
- A tradesman who prays over his tools each morning, asking God to use his hands and his equipment for more than just a job.
- The moment a parent realizes the family is being asked to uproot for a calling, like Moses taking his wife and sons, they go together.
Questions your congregation is asking
- Does God still use ordinary objects or situations to show his power today?
- Why would God call someone who seems so unqualified, fearful, a fugitive, poor?
- What is the “rod” in my own life that God wants me to hold and trust him with?
Leading a Discussion
This verse is a snapshot of a man moving in obedience toward a dangerous mission, carrying only what God gave him. Notice what Moses takes: his family (a sign of permanence) and the rod (a sign of divine authority). He leaves behind comfort, security, and reputation. The question for your group is not just what Moses did, but what God was doing through ordinary means.
Discussion questions
- What does this verse tell us about Moses’ state of mind as he sets out for Egypt? Look at the verbs: took, set, returned, took.
- Why do you think the narrator twice mentions Moses by name in one short verse? How does that repetition affect the reading?
- Compare the rod here with the rod in Exodus 4:2, 4. What changed between those two moments?
- Calvin says Moses was “not ashamed” of his poverty. What would it mean for us to stop trying to impress others with our resources?
- If the rod represented God’s power, what does it imply that Moses carried it in his hand, not hidden or stored? What does that say about faith in public?
- How might Zipporah and the children have felt as they left Midian? What does Moses’ decision to take them add to the story?
- What “ordinary” object or ability might God be asking you to offer for his use this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 4:2 | Yahweh said to him, “What is that in your hand?” He said, “A rod.” |
| Exodus 4:17 | You shall take this rod in your hand, with which you shall do the signs.” |
| Exodus 17:9 | Moses said to Joshua, “Choose men for us, and go out to fight with Amalek. Tomorrow I will stand on the top of the hill with God’s rod in my hand.” |
| Exodus 18:3 | and her two sons. The name of one son was Gershom, for Moses said, “I have lived as a foreigner in a foreign land”. |
| Exodus 18:4 | The name of the other was Eliezer, for he said, “My father’s God was my help and delivered me from Pharaoh’s sword.” |
| Numbers 20:8 | “Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.” |
| Numbers 20:9 | Moses took the rod from before Yahweh, as he commanded him. |
| Numbers 20:11 | Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Septuagint says “asses” rather than “an ass,” since one animal could not carry the whole family. He also highlights the rod’s transition: once the badge of a shepherd, it now becomes the rod of God, the sign of sovereign power for leading and protecting Israel.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the Hebrew idiom uses "the ass" to mean he placed them upon asses, a singular form for a plural group. He also observes that Moses's staff, previously a simple shepherd's tool, was consecrated by the miracle and became known as "the rod of God."
Calvin's Commentaries Reformed 1564
Calvin stresses that Moses willingly returned to Egypt in plain poverty, riding an ass with no earthly splendor. The key contrast is between Moses' humble, despised appearance and the rod of God in his hand, which he considered more than enough to compensate for any lack of royal pomp or riches.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible School notes that verses 17-21 belong to a different source than the earlier ones, because they describe a wonder-working rod and portents meant for Pharaoh, not the signs for the people in verses 1-9. Verse 21 adds that these portents will only harden Pharaoh's heart, not persuade him.
Geneva Bible Notes Reformed 1599
The Geneva note draws attention to the phrase "the rod of God," emphasizing that what was once Moses' simple shepherd's staff is now consecrated as the instrument of divine authority. This detail shows Moses setting out equipped with the visible sign of God's commission and power. The rod is no longer ordinary but carries God's own designation for the wonders to come.
Gill's Exposition of the Bible Baptist 1748
Gill points out that Moses taking his whole family showed he was committed to staying in Egypt and trusted God would deliver through him. He also notes that riding an ass was not lowly in that culture, but considered honorable even for important people. By calling the shepherd's staff "the rod of God," Gill explains it is because God commanded Moses to take it and had already performed miracles with it.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the rod is called "the rod of God" because it was set apart for His service, and any miracles performed with it came not from any power in the rod itself but from God acting through its use. This title highlights that the miracle-working power belonged entirely to God.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Moses, despite his divine calling, did not neglect his duty to his father-in-law. He respectfully asked leave rather than presuming his commission freed him from ordinary obligations. Henry also observes that Moses kept the vision to himself, not boasting of God's favor before men.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the rod of God as a shepherd’s crook, not a weapon. His point is that God chose this humble tool to accomplish many glorious works, showing how ordinary instruments become extraordinary when used by Him.