Day 64 of 1461 · 2027-03-05
Exodus 4:1–31
1Moses answered, “But, behold, they will not believe me, nor listen to my voice; for they will say, ‘Yahweh has not appeared to you.’ ”
2Yahweh said to him, “What is that in your hand?” He said, “A rod.”
3He said, “Throw it on the ground.” He threw it on the ground, and it became a snake; and Moses ran away from it.
4Yahweh said to Moses, “Stretch out your hand, and take it by the tail.” He stretched out his hand, and took hold of it, and it became a rod in his hand.
5“This is so that they may believe that Yahweh, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”
6Yahweh said furthermore to him, “Now put your hand inside your cloak.” He put his hand inside his cloak, and when he took it out, behold, his hand was leprous, as white as snow.
7He said, “Put your hand inside your cloak again.” He put his hand inside his cloak again, and when he took it out of his cloak, behold, it had turned again as his other flesh.
8“It will happen, if they will not believe you or listen to the voice of the first sign, that they will believe the voice of the latter sign.
9It will happen, if they will not believe even these two signs or listen to your voice, that you shall take of the water of the river, and pour it on the dry land. The water which you take out of the river will become blood on the dry land.”
10Moses said to Yahweh, “O Lord, I am not eloquent, neither before now, nor since you have spoken to your servant; for I am slow of speech, and of a slow tongue.”
11Yahweh said to him, “Who made man’s mouth? Or who makes one mute, or deaf, or seeing, or blind? Isn’t it I, Yahweh?
12Now therefore go, and I will be with your mouth, and teach you what you shall speak.”
13Moses said, “Oh, Lord, please send someone else.”
14Yahweh’s anger burned against Moses, and he said, “What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold, he is coming out to meet you. When he sees you, he will be glad in his heart.
15You shall speak to him, and put the words in his mouth. I will be with your mouth, and with his mouth, and will teach you what you shall do.
16He will be your spokesman to the people. It will happen that he will be to you a mouth, and you will be to him as God.
17You shall take this rod in your hand, with which you shall do the signs.”
18Moses went and returned to Jethro his father-in-law, and said to him, “Please let me go and return to my brothers who are in Egypt, and see whether they are still alive.” Jethro said to Moses, “Go in peace.”
19Yahweh said to Moses in Midian, “Go, return into Egypt; for all the men who sought your life are dead.”
20Moses 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.
21Yahweh said to Moses, “When you go back into Egypt, see that you do before Pharaoh all the wonders which I have put in your hand, but I will harden his heart and he will not let the people go.
22You shall tell Pharaoh, ‘Yahweh says, Israel is my son, my firstborn,
23and I have said to you, “Let my son go, that he may serve me;” and you have refused to let him go. Behold, I will kill your firstborn son.’ ”
24On the way at a lodging place, Yahweh met Moses and wanted to kill him.
25Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, “Surely you are a bridegroom of blood to me.”
26So he let him alone. Then she said, “You are a bridegroom of blood,” because of the circumcision.
27Yahweh said to Aaron, “Go into the wilderness to meet Moses.” He went, and met him on God’s mountain, and kissed him.
28Moses told Aaron all Yahweh’s words with which he had sent him, and all the signs with which he had instructed him.
29Moses and Aaron went and gathered together all the elders of the children of Israel.
30Aaron spoke all the words which Yahweh had spoken to Moses, and did the signs in the sight of the people.
31The people believed, and when they heard that Yahweh had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshiped.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~886 words.
Matthew Henry. Moses objects the people's unbelief (Exo 4:1), and God answers that objection by giving him a power to work miracles, (1.) To turn his rod into a serpent, and then into a rod again (Exo 4:2-5). (2.) To make his hand leprous, and then whole again (Exo 4:6-8). (3.) To turn the water into blood (Exo 4:9). 2. Moses sad (Exo 4:1), They will not believe me; and yet he was happily mistaken, for it is said (Exo 4:31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight. God had promised him (Exo 4:12), I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done.
Jamieson–Fausset–Brown. What is that in thine hand?--The question was put not to elicit information which God required, but to draw the particular attention of Moses. all the men are dead which sought thy life--The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued. Moses took his wife and his sons, and set them upon an ass--Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances. returned--entered on his journey towards Egypt. he took the rod of God--so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Act 3:12). Moses and Aaron went--towards Egypt, Zipporah and her sons having been sent back. (Compare Exo 18:2). gathered . . . all the elders--Aaron was spokesman, and Moses performed the appointed miracles--through which "the people" (that is, the elders) believed (Kg1 17:24; Jos 3:2) and received the joyful tidings of the errand on which Moses had come with devout thanksgiving.
John Calvin. And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water, which thou takest out of the river, shall become blood upon the dry land 9. In these words God took away from Moses every handle for doubt; as much as to say, that he was sufficiently provided and strengthened to overcome the stubbornness of the people; and yet, heaping up the measure to overflowing, he afterwards added a third sign, from whence Moses might attain full confidence, and that no further hinderance should oppose his pious desires. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. 15. And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 21. And Moses went and returned to Jethro his father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive.
Jonathan Edwards. “And Moses took the rod of God in his hand.” This rod typified the word, both the personal word, and the word of Revelation. If we consider this rod as representing the revealed word of God, then Moses or Aaron, who kept and used the rod, represent Christ. As the word of God is the instrument Christ uses to save his people, and to destroy their enemies, and work those wonders that are wrought in bringing them to salvation, and which belong to the application of redemption, so Moses used this rod in the temporal deliverance of his people. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as the other flesh.” This sign is much like the foregoing, of casting the rod on the ground, and its becoming a serpent; and much the same thing is signified, but only more is signified in this latter sign than in the former.
Full commentary on this passage
Matthew Henry
chapter
This chapter, I. Continues and concludes God's discourse with Moses at the bush concerning this great affair of bringing Israel out of Egypt. 1. Moses objects the people's unbelief (Exo 4:1), and God answers that objection by giving him a power to work miracles, (1.) To turn his rod into a serpent, and then into a rod again (Exo 4:2-5). (2.) To make his hand leprous, and then whole again (Exo 4:6-8). (3.) To turn the water into blood (Exo 4:9). 2. Moses objects his own slowness of speech (Exo 4:10), and begs to be excused (Exo 4:13); but God answers this objection, (1.) By promising him his presence (Exo 4:11, Exo 4:12). (2.) By joining Aaron in commission with him (Exo 4:14-16). (3.) By putting an honour upon the very staff in his hand (Exo 4:17). II. It begins Moses's execution of his commission. 1. He obtains leave of his father-in-law to return into Egypt (Exo 4:18). 2. He receives further instructions and encouragements from God (Exo 4:19, Exo 4:21-23). 3. He hastens his departure, and takes his family with him (Exo 4:20). 4. He meets with some difficulty in the way about the circumcising of his son (Exo 4:24-26). 5. He has the satisfaction of meeting his brother Aaron (Exo 4:27, Exo 4:28). 6. He produces his commission before the elders of Israel, to their great joy (Exo 4:29-31). And thus the wheels were set a going towards that great deliverance.
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1–9
It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward.
I. Moses objects that in all probability the people would not hearken to his voice (Exo 4:1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (Exo 3:18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses sad (Exo 4:1), They will not believe me; and yet he was happily mistaken, for it is said (Exo 4:31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight.
II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as Joh 5:36), and Nicodemus owns himself convinced by them, Joh 3:2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials.
1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, Exo 4:2-4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing. (2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor. (3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (Exo 1:10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, Exo 4:5. Miracles were for signs to those that believed not, Co1 14:22.
2. His hand itself is next made the subje…
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10–17
Moses still continues backward to the service for which God had designed him, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that here was too much of cowardice, slothfulness, and unbelief in it. Observe here,
I. How Moses endeavours to excuse himself from the work.
1. He pleads that he was no good spokesman: O my Lord! I am not eloquent, Exo 4:10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe, (1.) We must not judge of men by the readiness and fluency of their discourse. Moses was mighty in word (Act 7:22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deu 32:2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, Co2 10:10. A great deal of wisdom and true worth is concealed by a slow tongue. (2.) God is pleased sometimes to make choice of those as his messengers who have fewest of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Spirit made them such.
2. When this plea was overruled, and all his excuses were answered, he begged that God would send somebody else on this errand and leave him to keep sheep in Midian (Exo 4:13): "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others that have any thing of difficulty or danger in them.
II. How God condescends to answer all his excuses. Though the anger of the Lord was kindled against him (Exo 4:14), yet he continued to reason with him, till he had overcome him. Note, Even self-diffidence, when it grows into an extreme - when it either hinders us from duty or clogs us in duty, or when it discourages our dependence upon the grace of God - is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is before-hand with us, and such a rewarder as will not be behind-hand with us. Note further, God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness.
1. To balance the weakness of Moses, he here reminds him of his own power, Exo 4:11. (1.) His power in that concerning which Moses made the objection: Who has made man's mouth? Have not I the Lord? Moses knew that God made man, but he must be reminded now that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, Psa 124:8. God, as the author of nature, has given us the power and faculty of speaking; and from him, as the fountain of gifts and graces, comes the faculty of speaking well, the mouth and wisdom (Luk 21:15), the tongue of the learned (Isa 50:4); he pours grace into the lips, Psa 45:2. (2.) His power in general over the other faculties. Who but God makes the dumb and the deaf, the seeing and the blind? [1.] The perfections of our faculties are his work, he makes the seeing; he formed the eye (Psa 94:9); he opens the understanding, the eye of the mind, Luk 24:45. [2.] Their imperfections are from him too; he make the dumb, and deaf, and blind. Is there any evil of this kind, and the Lord has not done it? No doubt he has, and always in wisdom and righteousness, and for his own glory, Joh 9:3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa 6:9, Isa 6:10. But God knew how to manage them, and get himself ho…
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18–23
Here, I. Moses obtains leave of his father-in-law to return into Egypt, Exo 4:18. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.
II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And, 1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, Exo 4:19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, etc. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Psa 142:3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, Exo 4:21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour. 3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord. 4. Words are put into his mouth with which to address Pharaoh, Exo 4:22, Exo 4:23. God had promised him (Exo 4:12), I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal 3:17. (4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle.
III. Mo…
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24–31
Moses is here going to Egypt, and we are told,
I. How God met him in anger, Exo 4:24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,
1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (Sa1 2:29); and see Mat 10:37. (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.
2. God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.
3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words - solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it) - I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.
4. The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so. (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, bu…
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John Calvin
1
Exodus 4:1-9
1. And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The Lord hath not appeared unto thee.
1. Tunc respondit Moses, et dixit, Sed ecce non credent mihi, neque obedient voci meae quia dicent, Non apparuit tibi Jehova.
2. And the Lord said unto him, What is that in thine hand? and he said, A rod.
2. Et dixit ad eum Jehova, Quid est hoc in manu tua? Et dixit, Baculus.
3. And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
3. Tunc dixit, Projice eum in terram. Et projecit in terram, et factus est serpens, et fugit Moses a conspectu ejus.
4. And the Lord said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:
4. Et dixit Jehova ad Mosen, Extende manum tuam, et apprehende caudam ejus. Et extendit manum suam, et apprehendit eum: et factus est baculus in manu ejus;
5. That they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
5. Ut credant quod apparuerit tibi Jehova Deus patrum ipsorum, Deus Abraham, Deus Isaac, et Deus Jacob.
6. And the Lord said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.
6. Et dixit Jehova illi rursum, Induc nunc manum tuam in sinum tuum. Et induxit manum suam in sinum suum, et ecce manus ejus leprosa quasi nix.
7. And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.
7. Et air, Reduc manum tuam ad sinum tuum. Et reduxit manum suam ad sinum suum: et postquam extraxit e sinu suo, ecce, reversa est sicut caro ejus.
8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
8. Et erit, si non crediderint tibi, neque obedierint voci signi prioris, credent voci signi posterioris.
9. And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water, which thou takest out of the river, shall become blood upon the dry land
9. Erit autem, si non crediderint etiam duobus signis istis, neque obedierint voci tuae, tunc accipies ex aquis fluvii, et effundes in aridam: et erunt aquae quas sumpseris e fluvio, erunt inquam sanguis in arida.
1. And Moses answered. Moses relates in this chapter how hesitatingly he obeyed God, not from stubbornness, but from timidity, for he does not shake off the yoke, as unruly beasts do, but shrinks away from it, that it may not be placed upon him. [50] And hence we may better perceive under what infirmity he labored, so that his faith was almost stifled. On the one side, he was willing and ready to obey; but when the arduous difficulties of his task presented themselves, he could not escape from this conflict until he had exhausted all efforts to escape. Nor indeed can we greatly wonder that he resisted for a time, since he could see scarcely any advantage in his undertaking. I admit that he ought to have proceeded according to God's command, even with his eyes shut, since on His will alone all believers are bound to depend; he ought not to have judged of a thing (in itself) incredible, from his own reasoning, but from the voice of God. Nor, in point of fact, did he either refuse to credit God's words, or wish to reject the burden imposed upon him; but when, on the other hand, he beheld dangers from which he could not disentangle himself, his mind was thus a prey to distracting feelings. Neither is there any believer who is not often drawn into such harassing discussions, whenever his mind is darkened by …
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10
Exodus 4:10-17
10. And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue.
10. Tunc dixit Moses ad Jehovam, Obsecro Domine, ego non sum vir disertus, neque a die hesterno, neque nudius tertius, neque ex quo locutus es servo tuo: quoniam ore lento, et lingua lenta ego sum.
11. And the Lord said unto him, Who hath made man's mouth? Or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord?
11. Respondit autem illi Jehova, Quis posuit os in homine? aut quis statuit mutum, vel surdum, aut videntem, vel caecum? annon ego Jehova?
12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
12. Nunc igitur proficiscere, et ego adero ori tuo, et te docebo quae loquaris.
13. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.
13. Et dixit, obsecro Domine, mitte per manum per quam mittes.
14. And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
14. Et iratus est furor Jehovae contra Mosen, et dixit, Annon Aharon fratrem tuum Levitam novi, quod loquendo loquuturus sit ipse? Atque etiam ecce egredietur in occursum tuum, et te aspiciens laetabitur in corde suo.
15. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
15. Loqueris igitur ad cum, et pones verba in os ejus, et ego ero cum ore tuo, et cum ore ejus, et ostendam vobis quae sitis facturi.
16. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.
16. Et loquetur ipse pro te ad populum, eritque tibi pro ore, et tu eris illi pro Deo.
17. And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
17. Et baculum hunc accipies in manu tua, ut facias per eum (vel,cum eo) signa.
10. O my Lord. Moses catches at every word of escape, so as to force himself from the task imposed on him, not that he desires to refuse the command, but because he trembles at its importance. It is this distrust of his own powers which makes him so hesitating and timid. The remedy was obvious, that he should assure himself, since he well knew that he was undertaking nothing rashly, that God, whose command he obeyed, would supply him with ample strength. In this, then, lay the fault, that he did not cast all his cares on God, and, setting aside his own weakness, hope against hope, like Abraham, who
"considered not his own body now dead; neither yet the deadness of Sarah's womb; being fully persuaded that what God had promised, he was able also to perform." (Romans 4:18, 19, 21.)
It was an act of modesty in him to reflect on the defect which he mentioned, if he had but asked for succor from God; but when he proceeds further, and requests to be altogether discharged, he does an injustice to God, as if He would lay a greater burden on His servants than they could bear, or would give any inconsiderate command. This over-anxious caution is, therefore, deservedly condemned, although it may have some admixture of virtue; because whatever difficulty we encounter, this ought to be a sufficient encouragement to us, that as often as God chooses men as His ministers, although they are in themselves good for nothing, He forms and prepares them for their work. It is, indeed, lawful to fear in perplexities, provided that our anxiety overcomes not the desire to obey; but whatever God enjoins it is never right to refuse on any pretext. Moreover, we see that the instruments which seem but little suitable are especially employed by Him, in order that His power may more fully appear. He might, if He had chosen to use Moses as His ambassado…
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18
Exodus 4:18-23
18. And Moses went and returned to Jethro his father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.
18. Profectus est ergo Moses, et reversus est ad Jethro socerum suum: et dixit ad eum, Vadam nunc, et revertar ad fratres meos qui sunt in Aegypto, ut videam an adhuc ipsi vivant. Et dixit Jethro Mosi, Vade in pace.
19. And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.
19. Dixerat autem Jehova ad Mosen in Midian, Vade, revertere in Aegyptum; quia mortui sunt omnes viri quaerebant animam tuam.
20. 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.
20. Et accepit Moses uxorem suam, et filios suos, et sustulit eos super asinum: et reversus est in terram Aegypti. Et accepit Moses baculum Dei in manu sua.
21. And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
21. Et ait Jehova ad Mosen, Quum profectus fueris, et reversus in Aegyptum, vide ut omnia signa quae posui in manu tua, facias illa coram Pharaone. Ego autem constringam cor illius, et non dimittet populum.
22. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my first-born.
22. Et dices Pharaoni, Sic dicit Jehova, Filius meus, primogenitus meus Israel.
23. And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.
23. Ego autem jussi te dimittere filium meum ut mihi serviret: et renuisti dimittere eum. Ideo ecce ego occidam filium tuum, primogenitum tuum.
18. And Moses went. It is surprising that Moses should have suppressed the vision whereby the mind of his father-in-law might have been most inclined to let him go; for he speaks merely of human feelings, that he desired to revisit his brethren and relations. Yet it must have been disagreeable to his father-in-law to lose his services, and that diligence and industry by which he had largely profited; nor could it have been pleasant to send away his daughter and grandchildren to a foreign country. Whether he was forbidden to do so by God, or whether he was silent from fear and shame, is uncertain; but I incline rather to this supposition, that he dared not speak of his vocation, lest its incredibility should cause him to be suspected of falsehood and vanity. Since, then, it would have been difficult to obtain belief as to his vocation, he preferred making a pretext of his natural affection. But Jethro being persuaded more by divine inspiration than by that excuse, was easily prevailed on; although I make no doubt that for forty years Moses had been giving such proofs of his honesty, that he was exempted from every evil suspicion. We know how much respect is gained by long experience; since, then, Moses had so long manifested his integrity, his father-in-law could have no fears of his levity, or fraud, or deceit. By this example believers learn ever to seek to obtain a good reputation; for there is nothing which so greatly facilitates the transaction of all affairs as the constant course of an upright and innocent life. For, from whence arises so much difficulty in obtaining what each may want from his neighbor? Whence such hinderances, such reproaches on one side and the other, but because, while every one would be believed, no one labors to obtain credit by his integrity? But although Moses had conciliated his father-in-law by his upright and holy life, still he was confirmed in his vocation by the readiness with which his demand was complied with, for the permission was full of courtesy and kindness without any sign of unwillingness or regret.
19. And …
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24
Exodus 4:24-31
24. And it came to pass by the way in the inn, that the Lord met him, and sought to kill him.
24. Accidit autem in itinere, in hospitio, ut occurreret ei Jehova, et quaereret occidere eum.
25. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.
25. Et tulit Sephora lapidem (vel, gladium) acutum, et amputavit praeputium filii sui, et projecit ad pedes ejus: ac dixit, Certe sponsus sanguinum tu mihi es.
26. So he let him go: then she said, A bloody husband thou art, because of the circumcision.
26. Et quum discederet ab illo, tunc illa dixit, Sponsus sanguinum ob circumcisionem.
27. And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.
27. Dixit autem Jehova ad Aharon, Vade in occursum Mosi in desertum. Profectus est igitur, et occurrit ei in monte Dei, et osculatus est eum.
28. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him.
28. Et indicavit Moses Aharoni omnia verba Jehovae qui miserat eum, et omnia signa quae mandaverat ei.
29. And Moses and Aaron went and gathered together all the elders of the children of Israel.
29. Perrexit igitur Moses et Aharon: congregaveruntque omnes seniores filiorum Israel.
30. And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people.
30. Et loquutus est Aharon omnia verba quae loquutus fuerat Jehova ad Mosen, fecitque signa coram populo.
31. And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
31. Et credidit populus: quia audierunt quod visitasset Jehova filios Israel, et quod respexisset afflictionem eorum: et se incurvando adoraverunt.
24. And it came to pass by the way. The expression, "the Lord met him," is here used in a bad sense, for an adverse meeting, or hostile encounter; as though Moses should say that the hand of the Lord was against him to interrupt his journey. In what form He appeared we know not, except that the words pretty plainly imply that Moses was assured of His anger, so as to be aware that his death was near. For had he not been instructed by revelation or by an angel, it would not have at all profited him to be shewn the impending danger. Nevertheless the cause is not expressed for which he perceived that God was so angry with him; except that we may gather it from what follows. For why should Zipporah have taken a sharp stone or knife and circumcised her son, had she not known that God was offended at his uncircumcision? Certain Rabbins, then, are unwise in their conjecture, that Moses had provoked God's vengeance on this occasion against himself, because he took his wife and children with him as being a useless charge, which would be likely to encumber him. They pronounce also, too boldly, on the nature of his scourge, viz., that he was afflicted by a severe disease, which endangered his life. Be it sufficient for us to know that he was terrified by the approach of certain destruction, and that, at the same time, the cause of his affliction was shewn him, so that he hastened to seek for a remedy. For, as we have just said, it would never have otherwise occurred to himself or his wife to circumcise the child to appease God's wrath; and it will appear a little further on, that God was, as it were, propitiated by this offering, since he withdrew his hand, and took away the tokens of his wrath. I therefore unhesitatingly conclude, that vengeance was declared against Moses for his negligence, which was connected with still heavier sins; for he had not omitted his son's circumcision from forgetfulness, or ignorance, or carelessness only, but because he was aware that it was disagreeable either to his wife or to his father-in-law. Ther…
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Jamieson–Fausset–Brown
2
the Lord said, . . . What is that in thine hand?--The question was put not to elicit information which God required, but to draw the particular attention of Moses.
A rod--probably the shepherd's crook--among the Arabs, a long staff, with a curved head, varying from three to six feet in length.
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6
Put now thine hand into thy bosom--the open part of his outer robe, worn about the girdle.
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9
take of the water of the river--Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.
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10
I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.
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14
the anger of the Lord was kindled against Moses--The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi (Ch1 23:13). Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.
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18
Moses . . . returned to Jethro--Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.
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19
all the men are dead which sought thy life--The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.
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20
Moses took his wife and his sons, and set them upon an ass--Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.
returned--entered on his journey towards Egypt.
he took the rod of God--so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Act 3:12).
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4 more notes on this passage are in the library.
Jonathan Edwards
6–7 · Notes on the Bible
[443] Exod. iv. 6, 7. “And the Lord said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as the other flesh.” This sign is much like the foregoing, of casting the rod on the ground, and its becoming a serpent; and much the same thing is signified, but only more is signified in this latter sign than in the former. By Moses’s hand is represented the hand or arm of the Lord, which often in the Old Testament signifies the Messiah. By God’s plucking his hand out of his bosom, is meant his appearing for the salvation of his people. While God long forbears to appear for his churches salvation, while they are longing and waiting for him, he as it were hides his hand in his bosom; Ps. lxxiv. 11. “Why withdrawest thou thine hand, even thy right hand? Pluck it out of thy bosom.” There are remarkable appearances of God in the world for the salvation of his people, which are both by the coming of the Messiah, both of which are long wished and waited for before they are accomplished. The first is God’s appearing in the world for the redemption of the church, by laying the foundation of her salvation in the first coming of the Messiah, after the church had long waited for him, while God had hid his hand in his bosom. At length the arm of the Lord is made bare, the Messiah appears, but in such a manner that it was to the surprise and astonishment of those that saw him many were astonished at him, his visage was so marred more than any man, and his form more than the sons of men. They were offended in him. He had no form or comeliness, and when they saw him, there was no beauty that they should desire him. He appears in the form of sinful flesh. He was as it were diseased with the leprosy, because himself took our infirmities, and bore our sicknesses. He was made sin for us, as though he had been all over leprous or sinful. God’s second remarkable appearance will be in the Messiah’s second coming for the actual salvation of his people, when he will appear without sin unto salvation, without the leprosy of our sin, and will appear in that glory that he had with the Father before his humiliation, which he emptied himself of at his first coming. God having answered his prayer in glorifying him with his own self, with the glory he had with him before the world was: as Moses’s hand, the second time he plucked it out of his bosom, was restored as it was at first. This type of the redemption of the Messiah was fitly given on this occasion, and as a sign of the redemption of the children of Israel out of Egypt, and the carrying them through the Red sea, the wilderness, and Jordan, into Canaan, because the redemption of the Messiah, both fundamental and actual, was variously represented and presignified in that great work of God.
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6–7 · Notes on the Bible
[195.] Exod. iv. 20. Moses’s rod. “And Moses took the rod of God in his hand.” This rod typified the word, both the personal word, and the word of Revelation. The word of God is called the rod of God’s strength, Ps. cx. 2. It is called the rod of Christ’s mouth, Isa. xi. 4. It is expressly represented by the rod of an almond-tree, Jer. i. 11. Moses’s rod was the rod of an almond-tree. Jesus Christ is also called a rod. “There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.” He is frequently called a branch, or sprout, a tender plant, &c.
If we consider this rod as representing the revealed word of God, then Moses or Aaron, who kept and used the rod, represent Christ. A rod is the instrument of a shepherd, by which he governs, directs, defends, and orders his flock, and this rod was that that Moses kept sheep with, which he was found with when he was feeding his father-in-law’s sheep, when God appeared to him in the bush. The same that a rod or staff is to a shepherd and his flock, the same is the word of God to Christ and his spiritual flock. As Moses used it in leading Jethro’s flock of sheep, so he used it in leading God’s people Israel. As the word of God is the instrument Christ uses to save his people, and to destroy their enemies, and work those wonders that are wrought in bringing them to salvation, and which belong to the application of redemption, so Moses used this rod in the temporal deliverance of his people. It is the word of God that is used to remove all obstacles, and overcome all opposition in the way of a sinner’s conversion and progress in holiness; as Moses’s rod was made use of to divide the Red sea.
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6–7 · Notes on the Bible
If the rod be considered as representing Christ, then Moses or Aaron represent God. Moses cast his rod on the ground, and it became a serpent, and he took it up, and it became a rod again, signifying how that Christ, when he was sent down by God to the earth, and was made sin for us, became guilty for our sakes, was accursed, and appeared in the form of sinful flesh: he appeared in our stead, having our guilt imputed to him, who are a generation of vipers. Thus, when the children of Israel were bitten with fiery serpents, Christ was represented by the brazen serpent. The rod being become a serpent, swallowed the magicians’ rod or serpents; so Christ, by his being made sin for us, destroyed sin and Satan. When Moses took up his rod from the ground, it was no longer a serpent, but became a rod again, so when God took up Christ from his stroke of humiliation, he was acquitted, justified, he had no longer the guilt of sin imputed to him, he no longer appeared in the form of sinful flesh. Rulers and princes are compared to rods, Ezek. xix. 11, 12, 14. and to branches, Ps. lxxx. 15, 17. so Christ himself is often called a rod and branch.
It is by the word of God, or by Christ, that God works all his wonders in and for the church: and Moses wrought wonders by his rod. It is by Christ that all obstacles and difficulties are removed in order to our salvation. As the Red sea was divided by Moses’s rod, it is by Christ, and in his name only, that God’s people prevail over their enemies. The children of Israel prevailed while Moses held up his rod, and when he let it down, Amalek prevailed; Moses held up the rod in that battle as the banner or ensign of the armies of Israel, as is evident from Exod. xvii. 15. so Christ is lifted up as an ensign, Isa. xi. 10.
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6–7 · Notes on the Bible
When this rod budded, and blossomed, and bare fruit, that which it brought forth was almonds, intimating this, that the spreading of the word of God in producing its effects in the world will be rapid. The almond-tree is a tree of a very sudden growth, and speedily brings its fruit to perfection. Jer. i. 11, 12. So the word of God is quick and powerful; this is the way which the powerfulness of it is shown in the suddenness of its producing its great effects, Isa. lxvi. 7, 8. “Before she travailed she brought forth; before her pain came, she was delivered of a man child: who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed she brought forth her children.”
As Moses and Aaron represent God, the rod represents Christ: as Moses and Aaron represent Christ, the rod represents the word: as they represent ministers, the rod represents two things, viz. the word of God which they preach, and their faith; and this rod was Moses’s staff, and this staff represents the same as Jacob’s and Elisha’s staves. See note on Numb. xxi. 18.
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20 · Notes on the Bible
[442] Exod. iv. 20. Moses’s rod. One thing at least typified by this rod is faith, the same that was signified by Jacob’s staff with which he passed over Jordan, and that he leaned upon in his last sickness, that the apostle speaks of in Heb. xi. and Elisha’s staff that he bid the servant lay on the dead child, and the staves of the princes with which they digged the well, and David’s staff he took in his hand when he went against Goliath. The word properly signifies a staff as well as rod, such a staff as persons walk with, or lean upon: the word comes from a root, one signification of which is, to lean.
The word translated bed. Gen. xlvii. 31. (Jacob bowed himself upon the bed’s head,) comes from the same root, and therefore the apostle renders it staff, in Heb. xi. The word is not the same in the original with that used to signify Elisha’s staff that was laid on the child, but it is a word of the same signification, and therefore both words are used to signify the stay of bread, the latter in Isa. iii. 1. and the former in Levit. xxvi. 23. This word is used to signify Judah’s staff, that he gave to Tamar as a pledge, Gen. xxxviii. 19.
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