Exodus 7:11Meaning & Commentary from the Church Fathers

The veracity of this assertion is supported by the distinction made in Scripture: Moses’ serpent engulfed the rods of the magicians. Since the latter only simulated serpents, while the former authentically became what it represented, it was filled with righteous fury, transforming into a living being rather than remaining a mere staff, and by an unfathomable power surpassing that of a serpent, it consumed them, a miracle wrought by God.

The holy servants of God, when deemed necessary and in accordance with divine authority, may inspire lower powers to produce visible signs. God commands through them, as they embody His temple, passionately loving Him while disregarding their own authority. Meanwhile, the evil spirits, through their enchantments, aim to ensnare those they influence, allowing some degree of success in their incantations and rites as they bestow privileges upon those who honor and serve them. Although it may appear that magicians wield power, they merely intimidate lower spirits by invoking the names of higher ones, seeking to impress those who are drawn to visible phenomena, which seem significant to those unable to comprehend the eternal truth revealed by the true God. The triumph of magicians is permitted by God, who justly orchestrates all things, allowing them to exercise their wills according to their desires. Should they achieve anything by invoking the Most High God, it serves as a consequence rather than a blessing. The Apostle articulated this when he stated, "God gave them up to the lusts of their heart" (Rom. 1:24), suggesting that the propensity to commit certain sins is a penalty for prior transgressions. The Lord's assertion that "It is impossible that Satan cast out Satan" (Mk. 3:23) serves to clarify that if anyone expels demons by invoking lower authorities, it does not render the Lord's statement false. It indicates that, even if bodily senses are left unscathed, Satan remains prevalent in his deceptive dominion over human will. As the Apostle notes, he functions "According to the prince of the dominion of this air, which now works in the sons of disobedience" (Eph. 2:2). He does not torment bodily senses but seeks to govern passions and desires.

Additionally, when the Lord warns that false prophets will perform many signs and wonders, with the potential to mislead even the elect (cf. Matt. 24:24), He emphasizes that sinful individuals can also achieve miracles that saints may not. However, this should not lead to the assumption that their standing before God is superior. The magicians in Egypt were no more favorable to God than the Israelites, as they performed miracles that did not equate to the greater works of Moses empowered by God. Such miracles are not bestowed upon all saints to prevent the weak from the dangerous illusion that miraculous acts hold more significance than righteous actions that lead to eternal life. Hence, the Lord instructs His disciples to find joy not in their power over spirits but rather in the assurance that "your names are written in heaven" (Luke 10:20).

Miracles performed by magicians may superficially resemble those by saints, but their intentions and methods diverge significantly. Magicians seek personal glory, whereas saints pursue the glory of God. The former operate under private allowances, reminiscent of personal trade or charity, while the latter function under the authority bestowed by God over all creation. It differs fundamentally when an owner is coerced into giving a horse to a warrior compared to when he sells it or lends it to someone. Just as corrupt soldiers may misuse imperial authority for their own gain and exploit property owners unlawfully, so too may certain unholy Christians, schismatics, or heretics demand favors in Christ’s name or through sacraments from authorities bound to uphold Christ's dignity. Their compliance with malevolent rulers is aimed at deceiving the people they delight in misleading. Thus, miracles are produced through various means: magicians rely on private agreements, faithful Christians draw upon public justice, and unfaithful Christians manipulate the symbols of public authority.

Furthermore, let it not confuse the faithful that the metamorphosis of the rod into a serpent involves an animal of an opposing nature, for the very essence of Truth acknowledges this imagery. The Gospel states, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up” (John 3:14). This statement is explicit: if the source of sin is referred to as a serpent in Scripture, and that which emerges from the serpent is indeed a serpent, then sin must coexist eternally with its progenitor. However, the apostolic testimony reveals that the Lord became sin for our benefit (2 Corinthians 5:21), embracing our sinful form. Thus, this association rightfully pertains to the Lord—if sin is akin to a serpent, and Christ assumed sin's identity, He must likewise be paralleled with a serpent, ultimately to consume and annihilate the Egyptian serpents conjured by the wise men. Once this victory is achieved, the serpent reverts to a rod, thereby bringing death to transgressors and providing respite to those pursuing the challenging pathway of righteousness, resting upon the rod of faith in steadfast belief: “Faith is the substance of things hoped for” (Hebrews 11:1).

Consequently, one who comprehends this stance becomes a champion against those who counter the truth and are mesmerized by the flawed charms of the physical world; these individuals disregard the divine reality, exemplified in Pharaoh’s declaration, “Who is the Lord that I should obey His voice and let the children of Israel go? I know not the Lord, neither will I let Israel go” (Exodus 5:2). The only thing esteemed by followers of materiality is the tangible and carnal. Therefore, when a person is empowered by the divine light and gains strength against adversaries, he resembles a skilled wrestler, prepared with the confidence instilled by his teacher to face his foes, wielding the rod, or the Word of faith, by which he can defeat the Egyptian serpents.

When a virtuous individual endeavors to lead those trapped in deception toward a life of righteousness and liberty, he contends against the adversary, as described by the Apostle, who uses various schemes (Ephesians 6:11) to oppose the Divine law through alluring falsehoods. This contention addresses the Egyptian serpents, or the myriad deceptions of wickedness, which are rendered ineffective by Moses' rod—an instrument that has been adequately covered in our prior examination. Therefore, the individual endowed with this powerful rod of virtue—a rod capable of dismantling the entrapments of deceit—can consistently ascend to profound miracles. Such miracles are not performed merely to astonish observers, but to bring salvation to the faithful, as they eliminate what threatens them and increase their kin.

To grasp the essence of miracles, we must first comprehend the fundamental purpose they serve; then we may appropriately consider each miracle individually. The truth operates differently based on the receptiveness of those who encounter it. While truth is revealed impartially to all, only those who earnestly embrace it will find enlightenment, whereas those who resist directing their attention to the light of truth remain enshrouded in ignorance. If our understanding of any such matters is partially erroneous, it is likely not entirely flawed, as indicated by our investigation into these truths.

The king of Egypt, who faced God’s judgment, was not content with the afflictions that came from above; he even commanded the wise men to intensify the punishments. Thus, God allowed them to execute his will as a lesson, saying, “Since you find delight in delivering punishment, I will instruct you through my servants, and I shall chastise you through your own.” However, seeing that the king remained obstinate, he prohibited the wise men from further action. They managed to kill a large creature—a frog—yet could not eliminate the tiniest one—a gnat, which they referred to as the finger of God. The Lord inflicted painful sores upon the bodies of the wise men, demonstrating to them and their foolish king that they were powerless to halt the calamities sent by God, and that they too faced punishment alongside others. Thus, it is utterly disgraceful to assert that Moses performed miracles through magic when even the wise men themselves acknowledged these acts as signs of divine authority. If what Moses accomplished had indeed been an illusion, they should have been able to replicate it. Instead, they proclaimed with conviction, “The finger of God is this” (Exodus 8:19).

Based on the Hebrew word for "charms," Canon Cook posits that the Egyptian Magi could only create illusions that deceived the senses (this notion has found its way into the Koran as a legend, see Sura 20:72). Alternatively, they may have manipulated live serpents, which, through their techniques, appeared rigid and lifeless, mimicking a staff. Otto Gerlach suggests that shamans and magicians, regardless of their perceived authority over natural forces, were aided by malevolent spirits. He refers to Crantz, who noted that certain shaman practitioners in Greenland, after converting earnestly to Christianity, admitted that not every supernatural event they caused was merely an illusion; they experienced the influence and presence of an unknown power that frightened them and was beyond their capacity to articulate.