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Text -- Exodus 4:1-18 (NET)

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Context
The Source of Sufficiency
4:1 Moses answered again, “And if they do not believe me or pay attention to me, but say, ‘The Lord has not appeared to you’?” 4:2 The Lord said to him, “What is that in your hand?” He said, “A staff.” 4:3 The Lord said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, and Moses ran from it. 4:4 But the Lord said to Moses, “Put out your hand and grab it by the tail”– so he put out his hand and caught it, and it became a staff in his hand4:5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.” 4:6 The Lord also said to him, “Put your hand into your robe.” So he put his hand into his robe, and when he brought it out– there was his hand, leprous like snow! 4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe– there it was, restored like the rest of his skin! 4:8 “If they do not believe you or pay attention to the former sign, then they may believe the latter sign. 4:9 And if they do not believe even these two signs or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” 4:10 Then Moses said to the Lord, “O my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” 4:11 The Lord said to him, “Who gave a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? 4:12 So now go, and I will be with your mouth and will teach you what you must say.” 4:13 But Moses said, “O my Lord, please send anyone else whom you wish to send!” 4:14 Then the Lord became angry with Moses, and he said, “What about your brother Aaron the Levite? I know that he can speak very well. Moreover, he is coming to meet you, and when he sees you he will be glad in his heart. 4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth and with his mouth, and I will teach you both what you must do. 4:16 He will speak for you to the people, and it will be as if he were your mouth and as if you were his God. 4:17 You will also take in your hand this staff, with which you will do the signs.”
The Return of Moses
4:18 So Moses went back to his father-in-law Jethro and said to him, “Let me go, so that I may return to my relatives in Egypt and see if they are still alive.” Jethro said to Moses, “Go in peace.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Aaron a son of Amram; brother of Moses,son of Amram (Kohath Levi); patriarch of Israel's priests,the clan or priestly line founded by Aaron
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Egypt descendants of Mizraim
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Jethro priest of Midian; father-in-law of Moses
 · Levite member of the tribe of Levi
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Nile a river that flows north through Egypt to the Mediterranean Sea


Dictionary Themes and Topics: Rulers | REVELATION, 3-4 | PLAGUES OF EGYPT | PETER, THE FIRST EPISTLE OF | MOUTH | JETHER | GOD, 2 | GENESIS, 1-2 | FLESH | EXODUS, THE BOOK OF, 2 | ELOQUENT | Dumb | Divination | DRAGON | DEAF | Communion | Calamus | BOSOM | BLINDNESS | BEL, AND THE DRAGON | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Other
Bible Query , Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 4:1 - -- That is, they would not take his bare word, unless he shewed them some sign. He remembered how they had once rejected him, and feared it would be so a...

That is, they would not take his bare word, unless he shewed them some sign. He remembered how they had once rejected him, and feared it would be so again.

Wesley: Exo 4:2 - -- Or staff.

Or staff.

Wesley: Exo 4:5 - -- An imperfect sentence to be thus compleated, This thou shalt do, before them, that they may believe.

An imperfect sentence to be thus compleated, This thou shalt do, before them, that they may believe.

Wesley: Exo 4:6 - -- For whiteness. This signified, That Moses, by the power of God, should bring sore diseases upon Egypt, that at his prayer they should be removed. And ...

For whiteness. This signified, That Moses, by the power of God, should bring sore diseases upon Egypt, that at his prayer they should be removed. And that whereas the Israelites in Egypt were become leprous, polluted by sin, and almost consumed by oppression, by being taken into the bosom of Moses they should be cleansed and cured.

Wesley: Exo 4:8 - -- God's works have a voice to speak to us, which we must diligently observe.

God's works have a voice to speak to us, which we must diligently observe.

Wesley: 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 t...

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, nor ready utterance; and therefore he thought himself unfit to speak before great men, and about great affairs. 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 fineness that some do.

Wesley: Exo 4:13 - -- By any but me.

By any but me.

Wesley: Exo 4:14 - -- Even self - diffidence when it grows into an extreme, when it either hinders us from duty, or clogs us in duty, is very displeasing to him.

Even self - diffidence when it grows into an extreme, when it either hinders us from duty, or clogs us in duty, is very displeasing to him.

Wesley: Exo 4:15 - -- Even Aaron that could speak well, yet could not speak to purpose, unless God were with his mouth; without the constant aids of divine grace, the best ...

Even Aaron that could speak well, yet could not speak to purpose, unless God were with his mouth; without the constant aids of divine grace, the best gifts will fail.

Wesley: Exo 4:16 - -- To teach and to command him.

To teach and to command him.

Wesley: Exo 4:17 - -- The staff or crook he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his sta...

The staff or crook he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him instead, both of sword and sceptre.

JFB: Exo 4:1 - -- Hebrew, "If," "perhaps," "they will not believe me."--What evidence can I produce of my divine mission? There was still a want of full confidence, not...

Hebrew, "If," "perhaps," "they will not believe me."--What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.

JFB: Exo 4:2 - -- The question was put not to elicit information which God required, but to draw the particular attention of Moses.

The question was put not to elicit information which God required, but to draw the particular attention of Moses.

JFB: Exo 4:2 - -- Probably the shepherd's crook--among the Arabs, a long staff, with a curved head, varying from three to six feet in length.

Probably the shepherd's crook--among the Arabs, a long staff, with a curved head, varying from three to six feet in length.

JFB: Exo 4:6 - -- The open part of his outer robe, worn about the girdle.

The open part of his outer robe, worn about the girdle.

JFB: Exo 4:9 - -- 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 ...

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.

JFB: Exo 4:10-13 - -- 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 Egypti...

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.

JFB: Exo 4:14 - -- The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would...

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 (1Ch 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.

JFB: Exo 4:18 - -- 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 ...

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.

Clarke: Exo 4:1 - -- They will not believe me - As if he had said, Unless I be enabled to work miracles, and give them proofs by extraordinary works as well as by words,...

They will not believe me - As if he had said, Unless I be enabled to work miracles, and give them proofs by extraordinary works as well as by words, they will not believe that thou hast sent me.

Clarke: Exo 4:2 - -- A rod - מתה matteh , a staff, probably his shepherd’ s crook; see Lev 27:32. As it was made the instrument of working many miracles, it was...

A rod - מתה matteh , a staff, probably his shepherd’ s crook; see Lev 27:32. As it was made the instrument of working many miracles, it was afterwards called the rod of God; see Exo 4:20.

Clarke: Exo 4:3 - -- A serpent - Of what sort we know not, as the word נחש nachash is a general name for serpents, and also means several other things, see Gen 3:1...

A serpent - Of what sort we know not, as the word נחש nachash is a general name for serpents, and also means several other things, see Gen 3:1 : but it was either of a kind that he had not seen before, or one that he knew to be dangerous; for it is said, he fled from before it. Some suppose the staff was changed into a crocodile; see Clarke on Exo 7:10 (note).

Clarke: Exo 4:4 - -- He put forth his hand, and caught it - Considering the light in which Moses had viewed this serpent, it required considerable faith to induce him th...

He put forth his hand, and caught it - Considering the light in which Moses had viewed this serpent, it required considerable faith to induce him thus implicitly to obey the command of God; but he obeyed, and the noxious serpent became instantly the miraculous rod in his hand! Implicit faith and obedience conquer all difficulties; and he who believes in God, and obeys him in all things, has really nothing to fear.

Clarke: Exo 4:5 - -- That they may believe - This is an example of what is called an imperfect or unfinished speech, several of which occur in the sacred writings. It ma...

That they may believe - This is an example of what is called an imperfect or unfinished speech, several of which occur in the sacred writings. It may be thus supplied: Do this before them, that they may believe that the Lord hath appeared unto thee.

Clarke: Exo 4:6 - -- His hand was leprous as snow - That is, the leprosy spread itself over the whole body in thin white scales; and from this appearance it has its Gree...

His hand was leprous as snow - That is, the leprosy spread itself over the whole body in thin white scales; and from this appearance it has its Greek name λεπÏα, from λεπις, a scale. Dr. Mead says, "I have seen a remarkable case of this in a countryman, whose whole body was so miserably seized with it, that his skin was shining as if covered with snow; and as the surfuraceous scales were daily rubbed off, the flesh appeared quick or raw underneath."The leprosy, at least among the Jews, was a most inveterate and contagious disorder, and deemed by them incurable. Among the heathens it was considered as inflicted by their gods, and it was supposed that they alone could remove it. It is certain that a similar belief prevailed among the Israelites; hence, when the king of Syria sent his general Naaman, to the king of Israel to cure him of his leprosy, he rent his clothes, saying, Amos I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? 2Ki 5:7. This appears, therefore, to be the reason why God chose this sign, as the instantaneous infliction and removal of this disease were demonstrations which all would allow of the sovereign power of God. We need, therefore, seek for no other reasons for this miracle: the sole reason is sufficiently obvious.

Clarke: Exo 4:8 - -- If they will not believe - the voice of the first sign, etc. - Probably intimating that some would be more difficult to be persuaded than others: so...

If they will not believe - the voice of the first sign, etc. - Probably intimating that some would be more difficult to be persuaded than others: some would yield to the evidence of the first miracle; others would hesitate till they had seen the second; and others would not believe till they had seen the water of the Nile turned into blood, when poured upon the dry land; Exo 4:9.

Clarke: Exo 4:10 - -- I am not eloquent - ×œ× ×יש ×“×‘×¨×™× lo ish debarim , I am not a man of words; a periphrasis common in the Scriptures. So Job 11:2, ×יש ×...

I am not eloquent - ×œ× ×יש ×“×‘×¨×™× lo ish debarim , I am not a man of words; a periphrasis common in the Scriptures. So Job 11:2, ×יש ×©×¤×ª×™× ish sephathayim , a man of lips, signifies one that is talkative. Psa 140:11, ×יש לשון ish lashon , a man of tongue, signifies a prattler. But how could it be said that Moses was not eloquent, when St. Stephen asserts, Act 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty

1.    Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame; so that though he was not then a man of words, yet he might afterwards have been mighty in words as well as deeds

2.    It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court; and though it is very probable there was an affinity between the two languages, yet they certainly were not the same. The last forty he had spent in Midian, and it is not likely that the pure Hebrew tongue prevailed there, though it is probable that a dialect of it was there spoken. On these accounts Moses might find it difficult to express himself with that readiness and persuasive flow of language, which he might deem essentially necessary on such a momentous occasion; as he would frequently be obliged to consult his memory for proper expressions, which would necessarily produce frequent hesitation, and general slowness of utterance, which he might think would ill suit an ambassador of God

3.    Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds: and this is probably the meaning of St. Stephen

By the expression, neither heretofore, nor since thou hast spoken unto thy servant, he might possibly mean that the natural inaptitude to speak readily, which he had felt, he continued to feel, even since God had begun to discover himself; for though he had wrought several miracles for him, yet he had not healed this infirmity. See Clarke on Exo 6:12 (note).

Clarke: Exo 4:11 - -- Who hath made man’ s mouth? etc. - Cannot he who formed the mouth, the whole organs of speech, and hath given the gift of speech also, cannot h...

Who hath made man’ s mouth? etc. - Cannot he who formed the mouth, the whole organs of speech, and hath given the gift of speech also, cannot he give utterance? God can take away those gifts and restore them again. Do not provoke him: he who created the eye, the ear, and the mouth, hath also made the blind, the deaf, and the dumb.

Clarke: Exo 4:12 - -- I will be with thy mouth - The Chaldee translates, My Word, meimeri , shall be with thy mouth. And Jonathan ben Uzziel paraphrases, I and my Word wi...

I will be with thy mouth - The Chaldee translates, My Word, meimeri , shall be with thy mouth. And Jonathan ben Uzziel paraphrases, I and my Word will be with the speech of thy mouth. See Clarke on Gen 15:1 (note), and Lev 25:10 (note).

Clarke: Exo 4:13 - -- Send - by the hand of him whom thou wilt send - Many commentators, both ancient and modern, have thought that Moses prays here for the immediate mis...

Send - by the hand of him whom thou wilt send - Many commentators, both ancient and modern, have thought that Moses prays here for the immediate mission of the Messiah; as if he had said: "Lord, thou hast purposed to send this glorious person at some time or other, I beseech thee send him now, for who can be sufficient to deliver and rule this people but himself alone?"The Hebrew שלח × × ×‘×™×“ תשלח shelach na beyad tishlach literally translated is, Send now (or, I beseech thee) by the hand thou wilt send; which seems to intimate, Send a person more fit for the work than I am. So the Septuagint: ΠÏοχειÏισαι δυναμενον αλλον, ὁν αποστελεις· Elect another powerful person, whom thou wilt send. It is right to find out the Messiah wherever he is mentioned in the Old Testament; but to press scriptures into this service which have not an obvious tendency that way, is both improper and dangerous. I am firmly of opinion that Moses had no reference to the Messiah when he spoke these words.

Clarke: Exo 4:14 - -- And the anger of the Lord was kindled against Moses - Surely this would not have been the case had he only in modesty, and from a deep sense of his ...

And the anger of the Lord was kindled against Moses - Surely this would not have been the case had he only in modesty, and from a deep sense of his own unfitness, desired that the Messiah should be preferred before him. But the whole connection shows that this interpretation is unfounded

Clarke: Exo 4:14 - -- Is not Aaron the Levite thy brother? - Houbigant endeavors to prove from this that Moses, in Exo 4:13, did pray for the immediate mission of the Mes...

Is not Aaron the Levite thy brother? - Houbigant endeavors to prove from this that Moses, in Exo 4:13, did pray for the immediate mission of the Messiah, and that God gives him here a reason why this could not be, because the Levitical priesthood was to precede the priesthood of our Lord. Is not Aaron the Levite, etc. Must not the ministry of Aaron be first established, before the other can take place? Why then ask for that which is contrary to the Divine counsel? From the opinion of so great a critic as Houbigant no man would wish to dissent, except through necessity: however, I must say that it does appear to me that his view of these verses is fanciful, and the arguments by which he supports it are insufficient to establish his point

Clarke: Exo 4:14 - -- I know that he can speak well - ידעתי ×›×™ דבר ידבר ×”×•× yadati ki dabber yedabber hu , I know that in speaking he will speak. That i...

I know that he can speak well - ידעתי ×›×™ דבר ידבר ×”×•× yadati ki dabber yedabber hu , I know that in speaking he will speak. That is, he is apt to talk, and has a ready utterance

Clarke: Exo 4:14 - -- He cometh forth to meet thee - He shall meet thee at my mount, (Exo 4:27), shall rejoice in thy mission, and most heartily co-operate with thee in a...

He cometh forth to meet thee - He shall meet thee at my mount, (Exo 4:27), shall rejoice in thy mission, and most heartily co-operate with thee in all things. A necessary assurance, to prevent Moses from suspecting that Aaron, who was his elder brother, would envy his superior call and office.

Clarke: Exo 4:15 - -- I will be with thy mouth, and with his mouth - Ye shall be both, in all things which I appoint you to do in this business, under the continual inspi...

I will be with thy mouth, and with his mouth - Ye shall be both, in all things which I appoint you to do in this business, under the continual inspiration of the Most High.

Clarke: Exo 4:16 - -- He shall be thy spokesman - Literally, He shall speak for thee (or in thy stead) to the people

He shall be thy spokesman - Literally, He shall speak for thee (or in thy stead) to the people

Clarke: Exo 4:16 - -- He shall be to thee instead of a mouth - He shall convey every message to the people; and thou shalt be to him instead of God - thou shalt deliver t...

He shall be to thee instead of a mouth - He shall convey every message to the people; and thou shalt be to him instead of God - thou shalt deliver to him what I communicate to thee.

Clarke: Exo 4:17 - -- Thou shalt take this rod - From the story of Moses’ s rod the heathens have invented the fables of the thyrsus of Bacchus, and the caduceus of ...

Thou shalt take this rod - From the story of Moses’ s rod the heathens have invented the fables of the thyrsus of Bacchus, and the caduceus of Mercury. Cicero reckons five Bacchuses, one of which, according to Orpheus, was born of the river Nile; but, according to the common opinion, he was born on the banks of that river. Bacchus is expressly said to have been exposed on the river Nile, hence he is called Nilus, both by Diodorus and Macrobius; and in the hymns of Orpheus he is named Myses, because he was drawn out of the water. He is represented by the poets as being very beautiful, and an illustrious warrior; they report him to have overrun all Arabia with a numerous army both of men and women. He is said also to have been an eminent law-giver, and to have written his laws on two tables. He always carried in his hand the thyrsus, a rod wreathed with serpents, and by which he is reported to have wrought many miracles. Any person acquainted with the birth and exploits of the poetic Bacchus will at once perceive them to be all borrowed from the life and acts of Moses, as recorded in the Pentateuch; and it would be losing time to show the parallel, by quoting passages from the book of Exodus

The caduceus or rod of Mercury is well known in poetic fables. It is another copy Of the rod of Moses. He also is reported to have wrought a multitude of miracles by this rod; and particularly he is said to kill and make alive, to send souls to the invisible world and bring them back from thence. Homer represents Mercury taking his rod to work miracles precisely in the same way as God commands Moses to take his

ἙÏμης δε ψυχας Κυλληνιος εξεκαλειτο

ΑνδÏων μνηστηÏων· εχε δε ῬΑΒΔΟΠμετα χεÏσιν

Καλην, χÏυσειην, τῃ Ï„ ανδÏων ομματα θελγει

Ὡν εθελει, τους δ αυτε και ὑπνωοντας εγειÏει

Odyss., lib. xxiv., ver. 1

Cyllenian Hermes now call’ d forth the soul

Of all the suitors; with his golden W an

Of power, to seal in balmy sleep whose eye

Soe’ er he will, and open them again

Cowper

Virgil copies Homer, but carries the parallel farther, tradition having probably furnished him with more particulars; but in both we may see a disguised copy of the sacred history, from which indeed the Greek and Roman poets borrowed most of their beauties

Tum Virgam Capit: hac animas ille evocat Orc

Pallentes, alias sub tristia Tartara mittit

Dat somnos, adimitque, et lumina morte resigna

Illa fretus agit, ventos, et turbida tranat. Aeneid, lib. iv., ver. 242

But first he grasps within his awful han

The mark of sovereign power, the magic wand

With this he draws the ghosts from hollow graves

With this he drives them down the Stygian waves

With this he seals in sleep the wakeful sight

And eyes, though closed in death, restores to light

Thus arm’ d, the god begins his airy race

And drives the racking clouds along the liquid space

Dryden

Many other resemblances between the rod of the poets and that of Moses, the learned reader will readily recollect. These specimens may be deemed sufficient.

Clarke: Exo 4:18 - -- Let me go, I pray thee, and return unto my brethren - Moses, having received his commission from God, and directions how to execute it, returned to ...

Let me go, I pray thee, and return unto my brethren - Moses, having received his commission from God, and directions how to execute it, returned to his father-in-law, and asked permission to visit his family and brethren in Egypt, without giving him any intimation of the great errand on which he was going. His keeping this secret has been attributed to his singular modesty: but however true it might be that Moses was a truly humble and modest man, yet his prudence alone was sufficient to have induced him to observe silence on this subject; for, if once imparted to the family of his father-in-law, the news might have reached Egypt before he could get thither, and a general alarm among the Egyptians would in all probability have been the consequence; as fame would not fail to represent Moses as coming to stir up sedition and rebellion, and the whole nation would have been armed against them. It was therefore essentially necessary that the business should be kept secret

In the Septuagint and Coptic the following addition is made to this verse: Μετα δε τας ἡμεÏας τας πολλας εκινας ετελευτησεν ὁ βασιλευς Αιγυπτου· After these many days, the king of Egypt died. This was probably an ancient gloss or side note, which in process of time crept into the text, as it appeared to throw light on the following verse.

Calvin: Exo 4:1 - -- 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 of...

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 the perception of obstacles. There was, therefore, in the mind of Moses, willingness and zeal, though alacrity and firmness were wanting; because through his weakness he was compelled to hold back by the hinderances which presented themselves. We must carefully distinguish between the timidity which delays our progress and the bold refusal which is allied to contempt. Many, in flying from trouble, are so withheld from duty, that they grow hardened in their inactivity; while those who desire to act rightly, although through anxiety and fear they apparently recoil, still aspire to ulterior progress, and, in a word, do not so far alternate as to withdraw themselves altogether from the command of God. Moses seems, indeed, to murmur, and to enter into altercation with God; but whether this were audacity or simplicity, there was more of modesty in it, than as if he had hidden himself in silence, as we have said that many do, who by their silence only strengthen themselves in the liberty to disobey. This was clearly his object, that he might afterwards be more fitted to proceed. The holy man was very anxious, because he knew from experience that his countrymen were depraved, and almost intractable; disburdening himself, then, of this anxiety into the bosom of God, he desires to be confirmed by a fresh promise, so that he may be freed from this impediment, and proceed with alacrity.

Calvin: Exo 4:2 - -- 2.What is that in thine hand? In accordance with the idiom of the Hebrew language, Moses now explains more fully, and more distinctly pursues, what h...

2.What is that in thine hand? In accordance with the idiom of the Hebrew language, Moses now explains more fully, and more distinctly pursues, what he had before only generally alluded to respecting the signs. In the three signs which he refers to we must consider their respective meanings The pastoral crook, which he carried in his hand, is flung on the ground, and becomes a serpent; again it is taken back into his hand, and recovers its original nature. I doubt not but that God wished to shew him, that although his condition was abject and despicable, still he would be formidable to the king of Egypt. For his rod was the symbol of a shepherd; and what would be more contemptible than for a keeper of sheep to come up from the desert, and to oppose to the scepter of a most powerful king that crook, by which he could scarcely protect himself and his flock from wild beasts? But God assures him, that although deprived of earthly splendor, wealth, or power, he would still be terrible to Pharaoh; as much as to say, that he need not fear lest Pharaoh should despise him, or take no account of him as a mere rustic, because his rod, turned into a serpent, would inspire more terror than a thousand swords. As to what Moses says, that he himself fled from it in alarm, unquestionably God intended to affright his servant, that he might the better estimate from his own feelings what would be the power of God to terrify that proud king. This, then, was the object of the miracle, that there was no occasion for mighty armies, since Pharaoh would tremble at the sight of the simple rod; and that the rod need not be wielded and violently agitated, because it would inspire sufficient terror by its own movement and agitation. The one part of the miracle, where the rod returned to its former shape, was intended to shew Moses, that what was to be hostile and injurious to his enemy, would be an assistance and safeguard to himself. Therefore, the same rod which encouraged and emboldened Moses, depressed and overwhelmed his foe. But that he dares, in immediate obedience to the voice of God, to lay hold of the serpent, is a proof of his remarkable faith; and this appears more manifestly from his sudden change, that he fears not to provoke a poisonous and noxious animal, by taking hold of its tail, when he had so lately fled from its very sight in consternation. His timid mind, then, was capable of great courage, and his timidity and piety brought forth their fruit alternately. And this is especially worthy of remark, that Moses was strengthened by the presence of God; but that he was weakened when he turned his eyes to the untameable minds of his own race, and to the proud tyranny of Egypt. The question now arises, whether the change of the rod into a serpent was real, and actual, or whether the outward form only was changed? Although I should be unwilling to contend pertinaciously for a thing of little consequence, I embrace that opinion which is more probable, that not merely an image or vision appeared, but that God, who created all things out of nothing, gave a new nature to the rod, and again made a rod out of the serpent, which was in no degree more difficult than to change Lot’s wife into a pillar of salt. (Gen 19:26.) Since this was easy to God’s power, it does not appear likely to me that He had recourse to the illusion of visions. As to the imitation of the magicians, we will speak of their sorceries in their proper place.

Calvin: Exo 4:5 - -- 5.That they may believe This spectacle, then, was not shewn to Moses once only, but the power was imparted to him also of frequently repeating the mi...

5.That they may believe This spectacle, then, was not shewn to Moses once only, but the power was imparted to him also of frequently repeating the miracle; both to acquire credit from the Israelites, and to repress the audacity of Pharaoh. For although the sentence is incomplete, there is no ambiguity in the sense, viz., that Moses is armed with power from heaven to make his vocation sure, and that none may doubt him to be a Prophet divinely commissioned. It would be tedious here to dilate expressly on the use of miracles, suffice it briefly to lay down, that they sometimes serve as preparatives to faith, sometimes for its confirmation. We see an example of both in the metamorphosis of the rod, by which Moses was the more animated and encouraged to gather strength, although he already believed God’s promise; but the Israelites, who were both incredulous and unteachable, were prepared and compelled to believe. Besides, the miracle opened a door of faith with the Israelites, that, being persuaded of his prophetical office, they might submit to be taught; whilst he was himself led on to greater assurance and perseverance. For although the Almighty begins further back, and refers to the adoption of the patriarchs, and this was calculated to lay the foundation of their hope of redemption, it still does not follow that they were prepared to receive Moses, until the authority of his ministry had been established. Wherefore, I have said, that their faith was commenced by the miracle.

Calvin: Exo 4:6 - -- 6.Put now thy hand into thy bosom By this sign Moses was instructed that what is in the greatest vigour withers away at once, at the command of God; ...

6.Put now thy hand into thy bosom By this sign Moses was instructed that what is in the greatest vigour withers away at once, at the command of God; and that what is dry is thus restored to its original vigour; in a word, the statement of Paul was confirmed by it, that God “calleth those things which be not, as though they were.†(Rom 4:17.) It was, so to say, a kind of leprosy, when Moses was banished from the court into the land of Midian, where he led his flock through wild and rough places, among thorns and brambles. After he had passed forty years like one half-dead, having no dignity or name, he regained, as by a restoration, ( postliminio) what he had lost. Therefore God now promises him that he would soon restore what He had taken away. This is the simple connection of the sign with its effect, with which sober readers will be content, without giving heed to the subtleties of others. For this was particularly needful to be understood, that all men stand or fall according to God’s will; that when they seem most strong, their strength suddenly fails, and they waste away; and, again, as soon as God pleases, they return from their deformed and failing state to rigor and beauty. In this way the holy man learnt that, as he had lain in obscurity for a time, because he had been withdrawn, by God’s hand, from the society of men, and had been cast into solitude, so he need not despair of becoming a different man by the same hand. This condition, too, in some measure, pertained to the whole body of the people; but because it better suits the person of Moses, it is preferable to retain this exposition; lest, only considering his present position, as a mean and humble shepherd, he should distrust his capacity for undertaking his office, and that he should expect dignity and boldness to be given him by God. Moreover, God did not mean to instruct Moses individually only, (as we have said,) but to raise him above the contempt of the people, that the exile by which his dignity had been marred, should not detract from his influence and authority; but, because the calling of God shone forth in him like a resurrection, that he should, at the same time, be invested with weight and reputation.

Calvin: Exo 4:8 - -- 8.And it shall come to pass, if they will not believe thee In these words God took away from Moses every handle for doubt; as much as to say, that he...

8.And it shall come to pass, if they will not believe thee 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. This, too, is a remarkable evidence of the kindness of God, that he deigned so liberally to add sign to sign, and to contend with the evil heart of the people, until with a strong hand he drew them out of their torpor of incredulity. Surely, if they neglected the first miracle, they were unworthy to have another proof of his power set before them by God. It was, then, a wonderful exercise of longsuffering still to persevere in arresting their dullness. With equal clemency does He now overlook our sluggishness of heart; because, when with far less reverence than we ought we receive the testimonies whereby He manifests His grace, He avenges not our foul ingratitude, but rather adds new remedies for the cure of our unbelief. As by the two former miracles God shewed the power which he willed to exercise by the hand of Moses, so in this third He taught them what would be His dealings with the Egyptians. And then, both from within and from without, Moses was confirmed before all the people. The conclusion is, then, that when God should lift up His hand against the Egyptians, so far would they be from having strength to resist, that the very strongholds in which they proudly trusted should be felt to be adverse and injurious to them. We know how many and various were the advantages they derived from the Nile. Their land, on one side, was rendered, by its opposing barrier, safe and invincible; its many ports enriched their nation by their convenience for the importation and exportation of merchandise; the fertility of their fields arose from its inundations; in a word, Egypt attributed the chief part of its prosperity to the Nile. But now God gives warning not only that it should not profit the Egyptians, but that it was in His power to turn all its advantages into injuries; nay, that the very stream which used to fertilize their land by its irrigation, should cover and defile it with blood. With respect to the words, the “voice of the sign†is figuratively applied to mean a demonstration of the power of God, by which the Israelites might be taught that Moses was sent them by God as their deliverer. For although the rod turned into a serpent could not speak, yet very loudly, indeed, did it announce, that what the Israelites deemed altogether impossible, would not be difficult to God. Others thus resolve the particle ×ת , 51 “If they will not believe your voice, because of the sign;†but the former interpretation is more correct. The meaning of the expression, however, is added soon afterwards, in this distinction — “If they will not believe also these two signs, neither hearken unto thy voice;†as though God had said, that His power cried out, or thundered in His miracles, to obtain a hearing for the teaching of His servant.

Calvin: Exo 4:10 - -- 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, b...

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.†(Rom 4:18.)

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 ambassador, have made him eloquent from the womb; or, at least, when He sends him to his work, have corrected his stammering tongue. It seems a mockery, then, to give a commission of speaking to a stammerer; but in this way, (as I have said,) He causes His glory to shine forth more brightly, proving that He can do all things without extrinsic aid. Interpreters vary as to the meaning of the words. Some think that the clause “since thou hast spoken to thy servant†is added in amplification, as if the tongue of Moses began to be more slow than ever since the vision had appeared; but since the particle ×’× , 52 gam, is thrice repeated, I interpret it simply, that Moses had never been eloquent from his infancy, and that he was not now endued with any new eloquence.

Calvin: Exo 4:11 - -- 11.Who hath made man’s mouth? Here the cause is expressed, why the hesitation of Moses was worthy of reprehension; viz., because arrested by his ow...

11.Who hath made man’s mouth? Here the cause is expressed, why the hesitation of Moses was worthy of reprehension; viz., because arrested by his own infirmity, he did not look up to God, who, being above the want of any human aid, easily accomplishes whatsoever He has decreed, and subduing all the obstacles which terrify men, obtains in any direction assistance according to his will. Moses objects his stammering as a cause for holding back; God replies, that it is He alone who governs the tongue which He has created; therefore, that if some be tongueless or dumb, and some quick and eloquent of speech, the difference is all of His good pleasure. Whence it follows that all nature (as it is called) is subject to his government, so that He easily finds means of the things that are not; and, on the other hand, remove far out of the way whatever impediments interpose, and even forces them into obedience. But He not only asserts his right and power of government in the general course of nature, but teaches that it is of His special grace alone that some exceed others in eloquence; and not only so, but that it is in His hand to make wonderful changes, so as to strike the most eloquent dumb, and to fit the tongue of the dumb for speaking. And this experience also shews, that sometimes those who excel in readiness of speech, want words; and, on the contrary, that the stammering and slow of speech plead a single cause with admirable dexterity, although the power may be wanting to them in every other case. Since, then, it is in God’s power to bind or to loose men’s tongues at any moment, it was wrong of Moses to hesitate, as if in surprise, because he possessed not natural freedom of speech; as if it were not possible for the author of nature to remedy this disadvantage. But while it is good to magnify the immense power of God, in removing all the hinderances which oppose us, so must we beware of resting upon it indiscriminately, as though it were subject to our fancies. For we see men, whilst they too boldly undertake whatever their own lusts suggest, shielding themselves with this thought, that all means and events are in God’s hands, so that nothing may stand in the way of their impetuosity. But the power of God is basely profaned by this rashness; and, therefore, this truth is not duly applied to its legitimate purpose, unless a vocation and command clearly invites us on. We must, then, mark the connection: Go, where I shall send thee. Am I not Jehovah, who gives to men speech, and sight, and hearing? the tendency of which is, that Moses, confidently trusting to the bounty of God, should devote himself earnestly to his work.

Calvin: Exo 4:13 - -- 13.Send, I pray thee, by the hand Those who interpret this passage as alluding to Christ, 53 as though Moses said, that His power was needed to accom...

13.Send, I pray thee, by the hand Those who interpret this passage as alluding to Christ, 53 as though Moses said, that His power was needed to accomplish so mighty a task, introduce a forced and far-fetched sense, which is contradicted by the context, for God would not have been so aroused to anger by such a prayer. I see not why others should suppose it to be spoken of Aaron; 54 for there is no weight in their conjecture, that Moses preferred his brother to himself. The third sense is more probable, viz., that God should stretch forth his hand to direct whomsoever he destined for the work. In that case, the relative must be in the masculine gender; but in order to avoid all ambiguity, I prefer the feminine, as I have translated it. ( Mitte per manum per quam.) For there is no doubt but that Moses desires the task, too weighty and difficult for himself, to be transferred to some one else; just as if he had said — Since there are multitudes at hand whom thou mayest employ, choose whomsoever thou wilt of them, provided only it be some other, and that I be excused. There is an implied antithesis between Moses and others, in which he hints at his own natural disqualification, and says that others are endued with dexterity, industry, and activity; and thence he argues that it will be absurd that God should reject the hands which are adapted and ready for the work.

Calvin: Exo 4:14 - -- 14.And the anger of the Lord was kindled This passage confirms, by opposition, that expression, that there is no better sacrifice than to obey the vo...

14.And the anger of the Lord was kindled This passage confirms, by opposition, that expression, that there is no better sacrifice than to obey the voice of the Lord, (1Sa 15:22,) since God is so grievously offended with the hesitation of Moses, in spite of his specious excuses. But nothing is more pleasing to God than to maintain the authority of his word, and that men should suffer themselves to be guided by this rein. God had pardoned His servant’s slowness and unwillingness to the work; but beholding that he obstinately refused, He spares him no longer. Hence we are warned cautiously to beware, lest if God bear with us for a time, we give way to self-indulgence, as if we were permitted to abuse His patience with impunity. Still it is a mark of His fatherly kindness, that in His anger He contents Himself with reproof. As to His saying that he knew that Aaron would be his brother’s interpreter, it is questionable whether He had intended from the beginning to employ him in this way, or whether He conceded thus much at length to the diffidence of Moses.

It is indeed true, that God does nothing which He has not decreed by His secret providence before the creation of the world; yet sometimes second causes intervene why this or that should be done. Either view is probable, — either that God affirms Aaron to be already chosen by Him to be an assistant to Moses, or that He says He will grant this concession to the infirmity of Moses. The latter pleases me best, that Aaron should be added in anger as his brother’s companion, and that part of the honor should be transferred to him; when Moses, by his own repugnance, had deprived himself of some of his dignity. But why is he called “the Levite,†as if he were an unknown person? Some reply, that there were many among the Israelites of that name; but this simple solution satisfies me, that it was not any indifferent individual of the children of Israel who was promised to Moses as his companion, but his own brother; one who, by his close relationship, might exercise greater familiarity with him. Unless, perhaps, God looked forward to the future calling of the tribe of Levi; for he tells us, by the mouth of Malachi, that His covenant was with Levi, that his descendants should be the keepers of the law and of the truth, and the messengers of the Lord of hosts. (Mal 2:4.) Thus the sense would be very satisfactory, that God would restrain His wrath, and although aroused to anger by the refusal of Moses, he would still take an ambassador out of that tribe which he destined to the priesthood. Moreover, no slight confirmation is added, in that Aaron would come forth to meet his brother in the Desert, and would receive him with great joy. It was as much as to shew that whilst God was pressing forward His servant from the land of Midian with the one hand, He would stretch forth the other to draw him into Egypt. Though the vision ought to have quickened him to perform God’s command, yet because it was necessary to stimulate his inactivity, Aaron was sent, as if God openly put forth His hand to excite him forward. For he had neither come into the Desert for pleasure, nor by chance, nor from vain curiosity; but Moses knew assuredly that a banner thus was set up for him by God, to shew him the certainty of his way. So by the coming of Ananias the vision seen by Paul was confirmed, and placed beyond the reach of doubt. (Act 9:17.) This was, indeed, extorted from God by the importunity of Moses. According to His infinite goodness He willed to elicit from the sin of His servant materials for His grace; just as He is accustomed to bring light out of darkness. (2Co 4:6.) God mentions his brother’s gladness to Moses, in order to reprove his own indifference; as much as to say, Aaron will willingly come forth, and will receive you with joy and gladness; whilst you, depressed with sorrow and anxiety, or stupified by distrust, can scarcely be induced to stir a foot.

Calvin: Exo 4:16 - -- 16.And he shall be thy spokesman God destroys the pretext for his exemption, by assigning to his brother the office of spokesman, and yet does He not...

16.And he shall be thy spokesman God destroys the pretext for his exemption, by assigning to his brother the office of spokesman, and yet does He not put the other in his place; nay, so merciful is the arrangement, that while He yields to His servant’s prayer, He yet confers honor upon him in spite of himself. The offices are thus divided — Moses is to have the authority, Aaron is to be the interpreter. Thus Moses is set before his brother, from no respect to his own dignity; because the grace of God was to shine forth conspicuously in the head no less than in the members; as it is expressed in these words, that “Aaron should be instead of a mouth, and Moses instead of God;†i e. , that he was to dictate what Aaron should faithfully report, and to prescribe what he should obediently follow. By this example did God bear witness that the gifts of the Spirit, as well as our vocations, are distributed by Him at His own good pleasure; and that none excels either in honor or in gifts, except according to the measure of His free bounty. But that the first-born is made subject to the younger, and is only appointed to be his spokesman, whereas God might have accomplished by his hand and labor, what he rather chose to perform by Moses; hence let us learn reverently to regard His judgments, because they are incomprehensible to us, and like a deep abyss. “To be instead of God†is the same as to lead or to direct, or to have the chief command; as the Chaldee Paraphrast 55 renders it, to be the chief or master. It is a very weak calumny of the Arians to abuse this and similar passages, in order to refute the proofs of Christ’s divinity, because there is a great difference in speaking of one as God simply and absolutely, and with circumstantial additions. For we know that the name of God is attributed to every potentate, improperly indeed, yet not unreasonably; as when the devil himself is called “the god of this world,†(2Co 4:4;) but wherever mention is made of the true Deity, Scripture never profanes that sacred name.

Calvin: Exo 4:17 - -- 17.And thou shalt take this rod There is no doubt that God chose this shepherd’s rod to be the instrument of his power, in order the more to confou...

17.And thou shalt take this rod There is no doubt that God chose this shepherd’s rod to be the instrument of his power, in order the more to confound the pride of Pharaoh. For what but shame and reproach could it bring to Moses, that he should bear with him the crook with which he had heretofore guided his sheep in their folds and hovels? This symbol, then, of a rustic and contemptible occupation, was opposed to the scepter of Pharaoh, not without humiliation. In this respect, therefore, the obedience of Moses is worthy of praise, because he is not ashamed of a mean and humble appearance, but willingly carries his rod, and thus makes himself as nothing, and glorifies God. So is God usually wont to hide his treasures in earthen vessels, and to choose “the weak things of the world to confound the things that are mighty.†But from Moses being commanded to work the miracles with the rod, we gather that outward signs are often made use of by God, when He works by His own hand; not to derogate at all from his power, or to obscure his praise, but to make it manifest that the whole world is subject to him, and that he freely applies to whatever use he pleases, things which are otherwise of no account.

Calvin: Exo 4:18 - -- 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 t...

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.

Defender: Exo 4:4 - -- The rod which was transmuted into a serpent, and then again into a rod, was Moses' shepherd's crook. Both events were miracles - the first a creative ...

The rod which was transmuted into a serpent, and then again into a rod, was Moses' shepherd's crook. Both events were miracles - the first a creative miracle, generating life in non-living materials, the second a providential miracle, accelerating the natural process whereby a living organism becomes inanimate through death and ossification."

Defender: Exo 4:7 - -- The order in this case was first a providential miracle, then a creative healing miracle, opposite to the order in the first paired miracle. The magic...

The order in this case was first a providential miracle, then a creative healing miracle, opposite to the order in the first paired miracle. The magicians later were able to appear to duplicate the first, but they would have been unable to use deception to imitate the second since it would have taken far more than a hypnotic suggestion to make a person imagine he had been cured of leprosy (see Exo 7:12, note; Exo 8:23, note)."

Defender: Exo 4:11 - -- Here is a direct claim that the human body was not developed by random processes but by God's direct power."

Here is a direct claim that the human body was not developed by random processes but by God's direct power."

Defender: Exo 4:14 - -- Moses certainly knew before this time that Aaron, his older brother, was a Levite. The use of this title probably indicates that Aaron already held a ...

Moses certainly knew before this time that Aaron, his older brother, was a Levite. The use of this title probably indicates that Aaron already held a position of leadership among his brethren in the other tribes and initially would be more easily accepted by them than would Moses."

TSK: Exo 4:1 - -- Exo 4:31, Exo 2:14, Exo 3:18; Jer 1:6; Eze 3:14; Act 7:25

TSK: Exo 4:2 - -- a rod : Exo 4:17, Exo 4:20; Gen 30:37; Lev 27:32; Psa 110:2; Isa 11:4; Mic 7:14

TSK: Exo 4:3 - -- it became : Exo 4:17, Exo 7:10-15; Amo 5:19

it became : Exo 4:17, Exo 7:10-15; Amo 5:19

TSK: Exo 4:4 - -- put forth : Gen 22:1, Gen 22:2; Psa 91:13; Mar 16:18; Luk 10:19; Act 28:3-6 And he put : Joh 2:5

TSK: Exo 4:5 - -- That they : Exo 4:1, Exo 3:18, Exo 4:31, Exo 19:9; 2Ch 20:20; Isa 7:9; Joh 5:36, Joh 11:15, Joh 11:42, Joh 20:27, Joh 20:31 the Lord : Exo 3:15; Gen 1...

TSK: Exo 4:6 - -- leprous as snow : Num 12:10; 2Ki 5:27

leprous as snow : Num 12:10; 2Ki 5:27

TSK: Exo 4:7 - -- it was turned : Num 12:13, Num 12:14; Deu 32:39; 2Ki 5:14; Mat 8:3

TSK: Exo 4:8 - -- if they : Exo 4:30, Exo 4:31; Isa 28:10; Joh 12:37 that they : Deu 32:39; 2Ki 5:7; Job 5:18

TSK: Exo 4:9 - -- the water : Exo 7:19 shall become : Heb. shall be, and shall be blood : Exo 1:22, Exo 7:19-25; Mat 7:2

the water : Exo 7:19

shall become : Heb. shall be, and shall be

blood : Exo 1:22, Exo 7:19-25; Mat 7:2

TSK: Exo 4:10 - -- eloquent : Heb. a man of words, Exo 4:1; Job 12:2; 1Co 2:1-4; 2Co 10:10, 2Co 11:6 heretofore : Heb. since yesterday, nor since the third day, slow of ...

eloquent : Heb. a man of words, Exo 4:1; Job 12:2; 1Co 2:1-4; 2Co 10:10, 2Co 11:6

heretofore : Heb. since yesterday, nor since the third day, slow of speech Exo 6:12; Jer 1:6; Act 7:22

TSK: Exo 4:11 - -- Gen 18:14; Psa 51:15, Psa 94:9, Psa 146:8; Isa 6:7, Isa 35:5, Isa 35:6, Isa 42:7; Jer 1:6, Jer 1:9; Eze 3:26, Eze 3:27, Eze 33:22; Amo 3:6

TSK: Exo 4:12 - -- Psa 25:4, Psa 25:5, Psa 32:9, Psa 143:10; Isa 49:2, Isa 50:4; Jer 1:9; Mat 10:19, Mat 10:20; Mar 13:11; Luk 11:1, Luk 12:11, Luk 12:12, Luk 21:14, Luk...

TSK: Exo 4:13 - -- send : Exo 4:1, Exo 23:20; Gen 24:7, Gen 48:16; Jdg 2:1; 1Ki 19:4; Jer 1:6, Jer 20:9; Eze 3:14, Eze 3:15; Jon 1:3, Jon 1:6; Mat 13:41; Joh 6:29 wilt s...

TSK: Exo 4:14 - -- anger : 2Sa 6:7; 1Ki 11:9; 1Ch 21:7; Luk 9:59, Luk 9:60; Act 15:28; Phi 2:21 cometh : Exo 4:17; 1Sa 10:1-7; Mar 14:13-15; 2Co 2:13, 2Co 7:6, 2Co 7:7; ...

TSK: Exo 4:15 - -- and put : Exo 7:1, Exo 7:2; 2Sa 14:3; Isa 51:16, Isa 59:21 and I : Num 22:38, Num 23:5, Num 23:12, Num 23:16; Deu 18:18; Isa 51:16; Jer 1:9; Mat 28:20...

TSK: Exo 4:16 - -- Exo 7:1, Exo 7:2, Exo 18:19; Psa 82:6; Joh 10:34, Joh 10:35

TSK: Exo 4:17 - -- Exo 4:2, Exo 7:9, Exo 7:19; 1Co 1:27

TSK: Exo 4:18 - -- Jethro : Heb. Jether, Exo 3:1 Let me go : 1Ti 6:1 and see : Gen 45:3; Act 15:36 Go in peace : 1Sa 1:17; Luk 7:50; Act 16:36; In the LXX and Coptic, th...

Jethro : Heb. Jether, Exo 3:1

Let me go : 1Ti 6:1

and see : Gen 45:3; Act 15:36

Go in peace : 1Sa 1:17; Luk 7:50; Act 16:36; In the LXX and Coptic, the following addition is made to this verse: Μετα δε τας ημεÏας τας πολλας εκεινας ετελευτησεν ο βασιλευς Αιγυπτου , ""After these many days, the king of Egypt died.""This was probably an ancient side-note, which crept into the text, as it appeared to throw light on the next verse.

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 4:1 - -- With this chapter begins the series of miracles which resulted in the deliverance of Israel. The first miracle was performed to remove the first obs...

With this chapter begins the series of miracles which resulted in the deliverance of Israel. The first miracle was performed to remove the first obstacle, namely, the reluctance of Moses, conscious of his own weakness, and of the enormous power with which he would have to contend.

Barnes: Exo 4:2 - -- A rod - The word seems to denote the long staff which on Egyptian monuments is borne by men in positions of authority. It was usually made of a...

A rod - The word seems to denote the long staff which on Egyptian monuments is borne by men in positions of authority. It was usually made of acacia wood.

Barnes: Exo 4:3 - -- A serpent - This miracle had a meaning which Moses could not mistake. The serpent was probably the basilisk or Uraeus, the Cobra. This was the ...

A serpent - This miracle had a meaning which Moses could not mistake. The serpent was probably the basilisk or Uraeus, the Cobra. This was the symbol of royal and divine power on the diadem of every Pharaoh. The conversion of the rod was not merely a portent, it was a sign, at once a pledge and representation of victory over the king and gods of Egypt!

Barnes: Exo 4:6 - -- Leprous - The instantaneous production and cure of the most malignant and subtle disease known to the Israelites was a sign of their danger if ...

Leprous - The instantaneous production and cure of the most malignant and subtle disease known to the Israelites was a sign of their danger if they resisted the command, and of their deliverance if they obeyed it. The infliction and cure were always regarded as special proofs of a divine intervention.

Barnes: Exo 4:10 - -- Eloquent - See the margin. The double expression "slow of speech (Eze 3:5 margin) and of a slow tongue"seems to imply a difficulty both in find...

Eloquent - See the margin. The double expression "slow of speech (Eze 3:5 margin) and of a slow tongue"seems to imply a difficulty both in finding words and in giving them utterance, a very natural result of so long a period of a shepherd’ s life, passed in a foreign land.

Since thou hast spoken - This expression seems to imply that some short time had intervened between this address and the first communication of the divine purpose to Moses.

Barnes: Exo 4:12 - -- Compare with this our Lord’ s promise to His Apostles; Mat 10:19; Mar 13:11.

Compare with this our Lord’ s promise to His Apostles; Mat 10:19; Mar 13:11.

Barnes: Exo 4:13 - -- And he said - The reluctance of Moses is in accordance with the inner law of man’ s spiritual development, and specially with his own char...

And he said - The reluctance of Moses is in accordance with the inner law of man’ s spiritual development, and specially with his own character; but, under the circumstances, it indicated a weakness of faith.

Barnes: Exo 4:14 - -- Anger - The words of Moses Exo 4:13 indicated more than a consciousness of infirmity; somewhat of vehemence and stubbornness. Aaron - Thi...

Anger - The words of Moses Exo 4:13 indicated more than a consciousness of infirmity; somewhat of vehemence and stubbornness.

Aaron - This is the first mention of Aaron. The words "he can speak well,"probably imply that Aaron had both the power and will to speak. Aaron is here called "the Levite,"with reference, it may be, to the future consecration of this tribe.

He cometh forth - i. e. is on the eve of setting forth. Not that Aaron was already on the way, but that he had the intention of going to his brother, probably because the enemies of Moses were now dead. See Exo 4:19.

Barnes: Exo 4:15 - -- Thou shalt speak - Moses thus retains his position as "mediator;"the word comes to him first, he transmits it to his brother.

Thou shalt speak - Moses thus retains his position as "mediator;"the word comes to him first, he transmits it to his brother.

Barnes: Exo 4:16 - -- Instead of a mouth - We may bear in mind Aaron’ s unbroken habitude of speaking Hebrew and his probable familiarity with Egyptian. In...

Instead of a mouth - We may bear in mind Aaron’ s unbroken habitude of speaking Hebrew and his probable familiarity with Egyptian.

Instead of God - The word "God"is used of persons who represent the Deity, as kings or judges, and it is understood in this sense here: "Thou shalt be to him a master."

Poole: Exo 4:1 - -- They will not believe me which he conjectured both from reason, because the greatness and strangeness of the deliverance made it seem incredible; an...

They will not believe me which he conjectured both from reason, because the greatness and strangeness of the deliverance made it seem incredible; and their minds were so oppressed with cares and labours, that it was not likely they could raise them up to any such expectation; and from the experience which he had of them forty years before, when their deliverance by his means and interest at court seemed much more credible than now it did.

Poole: Exo 4:3 - -- It became a serpent i.e. was really changed into a serpent; whereby it was intimated what and how pernicious his rod should be to the Egyptians.

It became a serpent i.e. was really changed into a serpent; whereby it was intimated what and how pernicious his rod should be to the Egyptians.

Poole: Exo 4:4 - -- The tail was the dangerous part; whereby God would try Moses’ s faith, and prepare him for the approaching difficulties.

The tail was the dangerous part; whereby God would try Moses’ s faith, and prepare him for the approaching difficulties.

Poole: Exo 4:5 - -- An imperfect sentence, to be thus completed, This thou shalt do before them, that they may believe See the like in 2Sa 5:8 , compared with 1Ch 11:...

An imperfect sentence, to be thus completed,

This thou shalt do before them, that they may believe See the like in 2Sa 5:8 , compared with 1Ch 11:6 ; and Mar 14:49 , compared with Mat 26:56 .

Poole: Exo 4:6 - -- For whiteness. See Num 12:10 . Hereby God would suggest to them how soon he could weaken and destroy the hard and strong hand by which the Egyptians...

For whiteness. See Num 12:10 . Hereby God would suggest to them how soon he could weaken and destroy the hard and strong hand by which the Egyptians tyrannised over them. It might also be done to keep Moses humble and depending upon God, and to teach him and Israel to ascribe all the future miracles not to the hand of Moses, which was weak and liable to many distempers, but wholly to the Divine power and goodness.

Poole: Exo 4:8 - -- To the voice of the first sign to the voice or word of God delivered and confirmed by the first sign. For Moses did not make dumb shows before them, ...

To the voice of the first sign to the voice or word of God delivered and confirmed by the first sign. For Moses did not make dumb shows before them, but acquainted them with the mind of God therein. Or he saith

the voice to note that God’ s works have a voice to speak to us, which we must diligently observe. See Mic 6:9 .

Poole: Exo 4:9 - -- The river Nile, well known to Moses, and called so by way of eminency, as Euphrates also is. Shall become , Heb. shall be, even shall be , i.e. ...

The river Nile, well known to Moses, and called so by way of eminency, as Euphrates also is. Shall become , Heb. shall be, even shall be , i.e. it shall assuredly be so.

Poole: Exo 4:10 - -- I am not eloquent not able to deliver thy message acceptably and decently, either to Pharaoh or to the Israelites. Since thy appearance to me, thou h...

I am not eloquent not able to deliver thy message acceptably and decently, either to Pharaoh or to the Israelites. Since thy appearance to me, thou hast made some change in my hand, but none in my tongue, but still I am, as I was, most unfit for so high an employment. But indeed he was therefore fit for it, as the unlearned apostles were for the preaching of the gospel, that the honour of their glorious works might be entirely given to God, and not to the instruments which he used.

Poole: Exo 4:12 - -- By my Spirit to direct and assist thee what and how to speak. Whence Moses, though he still seems to have remained slow in speech , yet was in trut...

By my Spirit to direct and assist thee what and how to speak. Whence Moses, though he still seems to have remained slow in speech , yet was in truth mighty in words as well as deeds , Act 7:22 . Compare Mat 10:19,20 .

Poole: Exo 4:13 - -- By one who is fitter for the work than I am. Heb. Send by the hand of him whom thou wilt send i.e. should send; for the future tense oft signifi...

By one who is fitter for the work than I am. Heb. Send by the hand of him whom

thou wilt send i.e. should send; for the future tense oft signifies what one should do. See Gen 20:9 34:7 Mal 1:6 2:7 . Thou usest according to thy wisdom to choose fit instruments, and to use none but whom thou dost either find or make fit for their employment, which I am not. Others, Send by the hand of Messias, whom thou wilt certainly send, and canst not send at a fitter time, nor for better work. Moses and the prophets knew that Christ would come, but the particular time of his coming was unknown to them. See 1Pe 1:11 .

Poole: Exo 4:14 - -- He cometh forth to meet thee by my instigation and direction; which, because I see thou art still diffident, I give thee for a new sign to strengthen...

He cometh forth to meet thee by my instigation and direction; which, because I see thou art still diffident, I give thee for a new sign to strengthen thy belief that I will carry thee through this hard work.

Poole: Exo 4:15 - -- Put words in his mouth i.e. instruct him what to speak, and command him freely and faithfully to express it. See Isa 51:16 59:21 .

Put words in his mouth i.e. instruct him what to speak, and command him freely and faithfully to express it. See Isa 51:16 59:21 .

Poole: Exo 4:16 - -- To teach and command him. See Exo 7:1 .

To teach and command him. See Exo 7:1 .

Poole: Exo 4:17 - -- Both those which I have already made thee to do, and others as I shall direct and enable thee.

Both those which I have already made thee to do, and others as I shall direct and enable thee.

Poole: Exo 4:18 - -- He pretends only a visit, and so indeed it was, and that no very long one neither: he knew that he should certainly return to this place, and there ...

He pretends only a visit, and so indeed it was, and that no very long one neither: he knew that he should certainly return to this place, and there meet with his father-in-law. So that he did not deceive him, nor intended to do so though he thought fit to conceal from him the errand upon which God sent him, lest his father or wife should attempt to hinder or discourage him from so difficult and dangerous an enterprise. Moses shows here a rare example, as well of modesty and humility, that such glorious and familiar converse with God, and the high calling to which God had advanced him, did neither make him forget the civility and duty which he owed to his father, nor make him break forth into public and vain-glorious boasting of such a privilege; as also of his piety and prudence, that he avoided all occasions and temptations to disobedience to God’ s command.

Haydock: Exo 4:1 - -- First-born, heir to my promises, and the object of my complacency.

First-born, heir to my promises, and the object of my complacency.

Haydock: Exo 4:1 - -- They, &c. Many of the common people, not of the ancients, chap. iii. 18. (Menochius) --- He knew that all ought to bring credentials from God, whe...

They, &c. Many of the common people, not of the ancients, chap. iii. 18. (Menochius) ---

He knew that all ought to bring credentials from God, when they come in his name to institute a new order of things. This Moses, Jesus Christ, and the apostles did. Nothing less than a miracle can suffice to guard against imposters, who will never be able to stand this test throughout, in such a manner, but that God will evidently confound their delusive designs, if they should even attempt to work miracles. (Haydock) ---

Believe the works. (St. John, x. 15; Mark xvi.) (Worthington)

Haydock: Exo 4:4 - -- A rod. This alluded to the three states in which the Hebrews had lived in Egypt: 1. As holding the sceptre; 2. as persecuted in a crafty and cruel ...

A rod. This alluded to the three states in which the Hebrews had lived in Egypt: 1. As holding the sceptre; 2. as persecuted in a crafty and cruel manner; and 3. as liberated by Moses. (Menochius) ---

The dragon [i.e., the serpent] was so terrible as to make even Moses flee. (Philo.)

Haydock: Exo 4:7 - -- Again. When Moses first appeared in defence of his brethren, Pharao afflicted them more grievously; but at last he was forced to let them go. (Meno...

Again. When Moses first appeared in defence of his brethren, Pharao afflicted them more grievously; but at last he was forced to let them go. (Menochius)

Haydock: Exo 4:9 - -- Blood. This third sign had the same tendency as the former. It showed the cruel persecution inflicted upon the Hebrews, particularly in drowning th...

Blood. This third sign had the same tendency as the former. It showed the cruel persecution inflicted upon the Hebrews, particularly in drowning their male infants; a cruelty which God would shortly revenge, by turning the waters of Egypt into blood, and by slaying the first-born and the army of the Egyptians. (Tirinus)

Haydock: Exo 4:10 - -- Of tongue, being impressed with awe, at the divine presence. He feared, therefore, that he should not be able to deliver himself intelligently at th...

Of tongue, being impressed with awe, at the divine presence. He feared, therefore, that he should not be able to deliver himself intelligently at the court of Pharao, and might rather excite the disgust of that haughty tyrant. (Haydock) ---

He had been 40 years absent in the land of Madian, and might have forgotten both the Egyptian and Hebrew languages in some degree; in which sense slowness or heaviness of tongue is taken, (Ezechiel iii. 5.) to express an unknown language. (Calmet) ---

God was thus pleased to shew, that all the glory arising from this enterprize belonged to himself; and he thus also gave occasion to Moses to humble himself, while he wrought miracles. (Menochius)

Haydock: Exo 4:13 - -- Send. Many of the fathers think Moses here prays for the coming of the Messias, who was to be the deliverer of his people; (St. Justin, &c.) or he b...

Send. Many of the fathers think Moses here prays for the coming of the Messias, who was to be the deliverer of his people; (St. Justin, &c.) or he begs at least that one more proper than himself may be selected; in which some discover marks of pusillanimity, others of great and laudable modesty; so that the anger of God here only means an earnest expression of his will , that Moses should make no further demur. Lyranus supposes that Aaron was the person pointed at by Moses; and God grants his request. (Calmet)

Haydock: Exo 4:16 - -- To God. Hebrew, "thou shalt be to him in the place of God." He shall hear and obey thee, explaining to the people the instructions thou shalt give ...

To God. Hebrew, "thou shalt be to him in the place of God." He shall hear and obey thee, explaining to the people the instructions thou shalt give him. I have established thee the god of Pharao, and Aaron shall be thy prophet, chap. vii. 1. (Calmet) ---

I will address myself immediately to thee. (Tirinus)

Haydock: Exo 4:17 - -- Rod. So the devil taught Mercury and Bacchus to mimic Moses, and to carry a wand. Tum virgam capit, hac animas ille evocat orco. (Virgil, iv.) ...

Rod. So the devil taught Mercury and Bacchus to mimic Moses, and to carry a wand. Tum virgam capit, hac animas ille evocat orco. (Virgil, iv.) (Calmet)

Gill: Exo 4:1 - -- And Moses answered and said,.... In reference to what Jehovah had declared to him in the latter end of the preceding chapter: but, behold, they wil...

And Moses answered and said,.... In reference to what Jehovah had declared to him in the latter end of the preceding chapter:

but, behold, they will not believe me, nor hearken to my voice; this seems to contradict what God had said to him, Exo 3:18 that they would hearken to his voice; but it can hardly be thought, that so good a man, and so great a prophet as Moses was, would directly fly in the face of God, and expressly contradict what he had said. To reconcile this it may be observed, that what the Lord says respects only the elders of Israel, this all the people; or Jehovah's meaning may be, and so this of Moses, that neither the one nor the other would regard his bare word, without some sign or miracle being wrought; for as his call was extraordinary, so it required something extraordinary to be done that it might be credited:

for they will say, the Lord hath not appeared unto me: in the bush, as he would affirm he did, and might do it with the greatest assurance; yet the thing being so marvellous, and they not eyewitnesses of it, might distrust the truth of it, or be backward to receive it on his bare word; and this Moses might rather fear would be the case, from the experience he had had of them forty years ago, when it was more likely for him to have been a deliverer of them.

Gill: Exo 4:2 - -- And the Lord said unto him,.... Not reproving him for contradicting him, or showing any diffidence of what he had said; but rather as approving the hi...

And the Lord said unto him,.... Not reproving him for contradicting him, or showing any diffidence of what he had said; but rather as approving the hint he gave of having some sign or miracle wrought, to command from the Israelites an assent unto him, as commissioned of God to deliver them:

what is that in thine hand? which question is put, not as being ignorant of what it was, but to lead on to what he had further to say, and to the working of the miracle:

and he said, a rod; or staff, such as shepherds use in the management of their flocks, for Moses was now feeding the flock of his father-in-law; but Aben Ezra seems rather to think it was a walking staff, such as ancient men lean upon, since Moses did not go to Pharaoh after the manner of a shepherd; yea, it may be added, he went with the authority of a prince or ruler of Israel, and even with the authority of the ambassador of the King of kings.

Gill: Exo 4:3 - -- And he said, cast it on the ground,.... That is, the rod or staff: and he cast it on the ground, and it became a serpent; not in appearance only, b...

And he said, cast it on the ground,.... That is, the rod or staff:

and he cast it on the ground, and it became a serpent; not in appearance only, but in reality, it was changed into a real living serpent; for God, who is the author of nature, can change the nature of things as he pleases; nor is it to be supposed that he would only make it look to the sight as if it was one, by working upon the fancy and imagination to think it was one, when it was not; no doubt but it was as really turned into a true serpent, as the water was turned really and truly into wine by our Lord; this was the first miracle that ever was wrought, that we know of. Dr. Lightfoot h observes, that as a serpent was the fittest emblem of the devil, Gen 3:1 so was it a sign that Moses did not these miracles by the power of the devil, but had a power over and beyond him, when he could thus deal with the serpent at his pleasure, as to make his rod a serpent, and the serpent a rod, as he saw good:

and Moses fled from before it; the Jews say i it was a fiery serpent, but for this they have no warrant: however, without supposing that it might be terrible and frightful, inasmuch as a common serpent is very disagreeable to men, and such an uncommon and extraordinary one must be very surprising, to see a staff become a serpent, a living one, crawling and leaping about, and perhaps turning itself towards Moses, whose staff it had been. Philo the Jew k says, it was a dragon, an exceeding large one.

Gill: Exo 4:4 - -- And the Lord said to Moses, put forth thy hand, and take it by the tail,.... Which to do might seem most dangerous, since it might turn upon him and b...

And the Lord said to Moses, put forth thy hand, and take it by the tail,.... Which to do might seem most dangerous, since it might turn upon him and bite him; this was ordered, partly that Moses might be assured it was really a serpent, and not in appearance only; and partly to try his courage, and it suggested to him, that he need not be afraid of it, it would not hurt him: the above learned doctor observes l, that he is commanded to take it by the tail; for to meddle with the serpent's head belonged not to Moses, but to Christ that spake to him out of the bush:

and he put forth his hand, and caught it, and it became a rod in his hand; as it was before. Some think this refers to the threefold state of the Israelites, first to their flourishing estate under Joseph, when they were as a rod or staff, then to their dejected state, by this rod cast to the ground, and become a serpent, and lastly to their restoration and liberty, by its becoming a rod again: others refer it to Christ, who is the power of God, and the rod of his strength, and who in his state of humiliation was like this rod, cast to the ground and became a serpent, of which the brazen serpent was a type, and who by his resurrection from the dead regained his former power; but perhaps they may be most right who think it refers to the service and ministry of Moses, which seemed terrible to him at first, like a hurtful serpent, from which he fled; but after he was confirmed by the word of God, he readily undertook it.

Gill: Exo 4:5 - -- That they may believe,.... The elders and people of Israel; for this miracle was wrought not for the confirmation of Moses's faith; for, as Aben Ezra ...

That they may believe,.... The elders and people of Israel; for this miracle was wrought not for the confirmation of Moses's faith; for, as Aben Ezra observes, the sign of the burning bush was given to him to confirm his faith, that it was God that appeared to him, and called him to this work; but this was wrought to confirm the faith of the Israelites in his divine mission:

that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee; See Gill on Exo 3:6.

Gill: Exo 4:6 - -- And the Lord said furthermore unto him,.... Continued his discourse, and gave him another sign: put now thine hand into thy bosom. And he put his h...

And the Lord said furthermore unto him,.... Continued his discourse, and gave him another sign:

put now thine hand into thy bosom. And he put his hand into his bosom; within his coat, under that part of the garment next to his breast:

and when he took it out, behold, his hand was leprous as snow; that is, white as snow, as the Targums of Onkelos and Jonathan, through the leprosy that was upon it; it was a leprosy of the white sort, and which is reckoned the worst and most difficult to be cured, see Lev 13:3. It is highly probable that this gave rise to the story told by several Heathen writers, as Manetho m, Lysimachus n, Trogus o, and Tacitus p, that Moses and the Israelites were drove out of Egypt by the advice of an oracle, because they had the leprosy, itch, and other impure diseases upon them.

Gill: Exo 4:7 - -- And he said, put thine hand into thy bosom again,.... With the leprosy on it: and he put his hand into his bosom again, and plucked it out of his b...

And he said, put thine hand into thy bosom again,.... With the leprosy on it:

and he put his hand into his bosom again, and plucked it out of his bosom; quickly after he had put it in:

and, behold, it was turned again as his other flesh; it was cured of the leprosy, and recovered its colour, and was as sound as before, and as any other part of his body. This was a very astonishing miracle, that he should be at once smote with a leprosy; that this should be only in his hand, and not in any other part of his body; and that it should be cured immediately, without the use of any means; and by this miracle Moses, and the Israelites, might be instructed and confirmed in the power of God, that he that could so suddenly inflict such a disease, and so easily cure it, was able to deliver them out of captivity, which was as death; and that however until Moses might be in himself to be a deliverer of the people, signified by his weak and leprous hand, yet being quickened and strengthened by the Lord, would be able to answer to the character; though, after all, the deliverance must be imputed not to his hand and power, but to the mighty hand and power of God.

Gill: Exo 4:8 - -- And it shall come to pass, if they will not believe thee,.... Will not give credit to the commission he had from God, but question the truth of it: ...

And it shall come to pass, if they will not believe thee,.... Will not give credit to the commission he had from God, but question the truth of it:

neither hearken to the voice of the first sign; which miracle wrought, spoke plain enough that he that wrought it, or for whose sake it was wrought, must be one come from God, or such a miracle would never be wrought by him or for him; but should any of the Israelites be still incredulous, it is supposed:

that they will believe the voice of the latter sign; which had a voice in it commanding belief that he was a messenger of God; the first sign respects his rod, the other his hand.

Gill: Exo 4:9 - -- And it shall come to pass, if they will not believe also these two signs,.... Performed before their eyes; for these were done over again when Moses c...

And it shall come to pass, if they will not believe also these two signs,.... Performed before their eyes; for these were done over again when Moses came into Egypt to the Israelites, and yet some of them might still remain unbelievers to his commission, and so to the voice of these signs, which loudly called for their faith:

neither hearken unto thy voice; affirming he came from God, and was sent to be the deliverer of them:

that thou shalt take of the water of the river; of the river Nile, when he should come into Egypt; wherefore Josephus q is mistaken when he intimates that this was done at the same time with the other signs; and was water he took near at hand and poured on the ground: but Philo r truly refers this to Egypt, where it was done, as it ought to be:

and pour it upon the dry land, and the water which thou takest out of the river shall become blood upon the dry land; by which it would appear how easily the Lord could destroy the land of Egypt, and make it a barren land, whose fertility was owing to the overflow of the river Nile as a means; and this would be a specimen also of what he would do hereafter, in turning the waters of the river into blood, thereby avenging the blood of innocent babes drowned there by the Egyptians.

Gill: Exo 4:10 - -- And Moses said unto the Lord,.... Notwithstanding the above miracles, he seems unwilling to go on the Lord's errand to Pharaoh and to the Israelites, ...

And Moses said unto the Lord,.... Notwithstanding the above miracles, he seems unwilling to go on the Lord's errand to Pharaoh and to the Israelites, and therefore invents a new objection after all his other objections had been sufficiently answered:

I am not eloquent; or "a man of words" s, that has words at command, that can speak well readily, and gracefully; such an one, he intimates, was proper to be sent to a king's court, that was an orator, that could make fine speeches, and handsome addresses, for which he was not qualified:

neither heretofore, nor since thou hast spoken to thy servant; neither in his younger years had he ever been an eloquent man, nor was there any alteration in him in that respect, since God had given him this call:

but I am slow of speech, and of a slow tongue; had some impediment in his speech, could not freely and easily bring out his words, or rightly pronounce them; so Lucian t the Heathen calls Moses slow tongued, or one slow of speech, and uses the same word the Septuagint does here, which version perhaps he had seen, and from thence took it.

Gill: Exo 4:11 - -- And the Lord said unto him, who hath made man's mouth?.... Made that itself, and put in it the power and faculty of speech, even into the mouth of the...

And the Lord said unto him, who hath made man's mouth?.... Made that itself, and put in it the power and faculty of speech, even into the mouth of the first man, Adam, as the Targum of Jonathan; and so of every other man, did not the Lord do it? none else could, and therefore he that made it, and made it capable of speaking, could remove any impediments in it, and cause it to speak freely and fluently:

or who maketh the dumb, or deaf, or the seeing, or the blind? have not I, the Lord? as all the senses, and the perfection of them, are from him, so all the imperfections in them are according to his good pleasure; what he suffers to be, and can remedy when he thinks fit: it is he that gives the seeing eye and hearing ear, can and does make blind and deaf, that gives also the speaking mouth, and makes that dumb, and can open it again as he pleases! and what is it that he cannot do?

Gill: Exo 4:12 - -- Now therefore go, and I will be with thy mouth,.... And put words into it, and cause it to speak readily and powerfully; and so it appears that he was...

Now therefore go, and I will be with thy mouth,.... And put words into it, and cause it to speak readily and powerfully; and so it appears that he was mighty in words, as well as in deeds, Act 7:22,

and teach thee what thou shalt say; to Pharaoh, to the Israelites, and to Aaron, that was to speak for him, as is hereafter observed.

Gill: Exo 4:13 - -- And he said, O my Lord,.... Acknowledging his dominion, his sovereignty, his power to do the above things: or "on me, O Lord" u, be the blame for maki...

And he said, O my Lord,.... Acknowledging his dominion, his sovereignty, his power to do the above things: or "on me, O Lord" u, be the blame for making such objections; or on me let this work be devolved, since it is thy pleasure:

send, I pray thee, by the hand of him whom thou wilt send. Many of the ancient Christian fathers understand it of the Messiah that was to be sent, and as if Moses thought this was a fit time for the sending of him: and so Cocceius is of opinion, that nothing better can be understood, than that Moses desired that God would rather send him, whom Israel expected to be sent, even the Angel that should go before them; of whose mission see Exo 23:20, but no particular person is intended, unless himself; and the common interpretation is, that God would send a more fit and proper person than he was; and that he would rather send anyone but him, and entreats to be excused; but I see not why this may not be understood of Moses assenting to his mission, and acquiescing in the will of God; as if he should say, since it must be so, the will of the Lord be done, let him send by whom he will, and since it is his pleasure to send by me, I submit; what may seem to contradict this is, the Lord's anger and resentment expressed in the following words; but that might be notwithstanding, since Moses had been so backward and reluctant, and made so many objections before he consented.

Gill: Exo 4:14 - -- And the anger of the Lord was kindled against Moses,.... For the objections, excuses, and delays he made with respect to his mission. In what way this...

And the anger of the Lord was kindled against Moses,.... For the objections, excuses, and delays he made with respect to his mission. In what way this anger was expressed is not easy to say, whether by not removing the impediment of his speech, or not giving him the priesthood, which Jarchi thinks he otherwise would have had, and Aaron been only a Levite, as he is called in the next clause; or whether it was by joining Aaron to him, and so lessening his honour in this embassy, though that seems to be done to encourage him; or by not suffering him to lead the children of Israel into the land of Canaan, which yet is ascribed to another cause. However, though the Lord was angry with Moses, yet without any change of affection to him, he still retained and expressed a great regard to him; did not reject him from his service as he might have done, but employed him, and preferred him to his elder brother. Moses shows himself to be a faithful historian in recording his own weaknesses, and the displeasure of God at them:

and he said, is not Aaron the Levite thy brother; he was, and his elder brother, he was born three years before him, Exo 7:7 though Justin w, an Heathen writer, says he was his son, and calls his name Aruas, and speaks of him as an Egyptian priest, and that he was made king after Moses's death; hence, he says, was the custom with the Jews for the same persons to be kings and priests; in all which he is mistaken. But Artapanus x, another Heathen writer, calls him the brother of Moses, and by his right name, Aaron; and says it was by his advice Moses fled into Arabia, and speaks of his meeting him afterwards, when he was sent to the king of Egypt. Aaron is called the Levite, because he was a descendant of Levi, and yet so was Moses; perhaps this is added here, to distinguish him from others of the same name in other families, as Aben Ezra thinks; for as for what Jarchi suggests, as before, is without any foundation; and it is much more likely that Moses added this title to him, in his account of this affair, because he was the first of the tribe of Levi that was employed in the priestly office:

I know that he can speak well; or "in speaking speak" y, speak very freely, fluently, in an eloquent manner; in which he was an eminent type of Christ, who is our advocate with the father, and has the tongue of the learned to speak a word in season; and does speak and plead for the conversion of his people, for the comfort of them, for the discoveries of pardoning grace and mercy to them; and for the carrying on the work of grace in them, and their perseverance to the end, and for their eternal glorification. The prayer in Joh 17:1 is a specimen of this:

and also, behold, he cometh forth to meet thee; having had an intimation from God of Moses's call to come into Egypt, and deliver his people from their bondage, he immediately set out to meet him, whereby he showed more faith, zeal, and courage, than Moses did; and this is said to animate him, and was a new sign, and would be a fresh confirmation of his faith, when he should see it accomplished, as he did:

and when he seeth thee, he will be glad in his heart: sincerely glad, and not only secretly so, but would express his cordial joy with his lips; not only because of his having a sight of his brother once more, whom he had not seen for forty years past, but because of his coming on such an errand from God, to deliver the people of Israel; and therefore, as he would express such gladness on this occasion, it became Moses to engage in this work with the utmost pleasure and cheerfulness.

Gill: Exo 4:15 - -- And thou shalt speak unto him, and put words in his mouth,.... Or "things" z, the matter and substance of what he should say, who being a man of words...

And thou shalt speak unto him, and put words in his mouth,.... Or "things" z, the matter and substance of what he should say, who being a man of words, an eloquent man, and a good spokesman, would put them into proper language, and express them fluently:

and I will be with thy mouth, and with his mouth, and will teach you what ye shall do; or speak what Moses should say to Aaron, and what Aaron should say to Pharaoh, and to the people of Israel; so that as Aaron was under Moses, and at his direction, they were both dependent on the Lord, and under his direction; and the one, as well as the other, needed his assistance, even Aaron that could speak well. Moses furnished him with matter, he put it into words, and both were instructed and influenced by the Lord what they should say and do.

Gill: Exo 4:16 - -- And he shall be thy spokesman unto the people,.... And open to them Moses's commission from God, and the end of his mission into Egypt, and to them, a...

And he shall be thy spokesman unto the people,.... And open to them Moses's commission from God, and the end of his mission into Egypt, and to them, and declare what signs had been, and would be done, in confirmation of it:

and he shall be, even he shall be to thee instead of a mouth; or an interpreter, as all the Targums explain it, and so Jarchi; as he was an orator and master of language, he should speak to the people for Moses, and explain his sense and meaning, and put it into plain, proper, easy language, to be understood by the people; and this may be done where a different language is not spoken, but the same in plainer words, in more pertinent expressions, and better pronounced, and this is repeated for the certainty of it:

and thou shall be to him instead of God; Aaron was to stand between Moses and the people, and speak for him; and Moses was to stand between God and Aaron, and in God's stead, and tell him what orders he had received from him, and which he should communicate; and so some Jewish writers a interpret it of his being to him instead of a master or teacher, one that received doctrine from the Lord, and instructed him in it, and taught him the mind and will of God: or, as Onkelos paraphrases it; "for a prince", and so Jarchi, a civil magistrate, one that had the power of life and death; the administration of civil affairs belonged to Moses, and Aaron, though the elder brother, was subject to him; and in this sense Moses was a god to him; and so in after times, the judges of Israel, they that sat in Moses's chair, were called gods, Psa 82:1.

Gill: Exo 4:17 - -- And thou shall take this rod in thine hand,.... Which he then had in his hand, and was no other than his shepherd's staff: wherewith thou shall do ...

And thou shall take this rod in thine hand,.... Which he then had in his hand, and was no other than his shepherd's staff:

wherewith thou shall do signs: wondrous things, meaning the ten plagues inflicted on Egypt.

Gill: Exo 4:18 - -- And Moses went and returned to Jethro his father in law,.... With his flock of sheep he kept, Exo 3:1, and said unto him: let me go, I pray thee, a...

And Moses went and returned to Jethro his father in law,.... With his flock of sheep he kept, Exo 3:1, and said unto him:

let me go, I pray thee, and return to my brethren which are in Egypt; the Israelites, who were so by nation and religion; as Jethro had been kind and beneficent to him, he did not choose to leave him without his knowledge and consent, and especially to take away his wife and children without it:

and see whether they be yet alive; it seems by this that Moses had heard nothing of them during the forty years he lived in Midian, which may be thought strange, since it was not very far from Egypt; and besides the Midianites traded in Egypt, as we learn from Gen 37:28 but this must be ascribed to the providence of God, that so ordered it, that there should be no intercourse between him and his brethren, that so no step might be taken by them for their deliverance until the set time was come. Moses did not acquaint his father-in-law with the principal reason of his request, nor of his chief end in going into Egypt, which it might not be proper to acquaint him with, he being of another nation, though a good man; and lest he should use any arguments to dissuade Moses from going, who now having got clear of his diffidence and distrust, was determined upon it: though some ascribe this to his modesty in not telling Jethro of the glorious and wonderful appearance of God to him, and of the honour he had conferred on him to be the deliverer and governor of the people of Israel:

and Jethro said to Moses, go in peace; he judged his request reasonable, and gave his full consent to it, and wished him health and prosperity in his journey.

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Commentary -- Verse Notes / Footnotes

NET Notes: Exo 4:1 Heb “listen to my voice,” so as to respond positively.

NET Notes: Exo 4:2 The staff appears here to be the shepherd’s staff that he was holding. It now will become the instrument with which Moses will do the mighty wor...

NET Notes: Exo 4:3 The details of the verse are designed to show that there was a staff that became a snake. The question is used to affirm that there truly was a staff,...

NET Notes: Exo 4:4 The signs authenticated Moses’ ministry as the Lord’s emissary. This sign will show that the Lord had control over Egypt and its stability...

NET Notes: Exo 4:6 This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening ...

NET Notes: Exo 4:7 Heb “like his flesh.”

NET Notes: Exo 4:8 Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

NET Notes: Exo 4:9 This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three sign...

NET Notes: Exo 4:10 The two expressions are כְבַד־פֶּה (khÿvad peh, “heavy of mouth”), and th...

NET Notes: Exo 4:11 The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah...

NET Notes: Exo 4:12 The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significa...

NET Notes: Exo 4:13 The text has simply שְׁלַח־נָא בְּיַד־ת...

NET Notes: Exo 4:14 It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is...

NET Notes: Exo 4:15 The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct obje...

NET Notes: Exo 4:16 Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one...

NET Notes: Exo 4:17 Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applica...

NET Notes: Exo 4:18 This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

Geneva Bible: Exo 4:1 And Moses answered and said, {a] But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto ...

Geneva Bible: Exo 4:5 ( b ) 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. ...

Geneva Bible: Exo 4:9 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 ( c ) water of t...

Geneva Bible: Exo 4:13 And he said, O my Lord, send, I pray thee, by the hand [of him whom] thou ( d ) wilt send. ( d ) That is, the Messiah: or some other, that is more su...

Geneva Bible: Exo 4:14 And the ( e ) 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...

Geneva Bible: Exo 4:15 And thou shalt speak unto him, and ( f ) put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do...

Geneva Bible: Exo 4:16 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 ( g...

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Commentary -- Verse Range Notes

TSK Synopsis: Exo 4:1-31 - --1 Moses's rod is turned into a serpent.6 His hand is leprous.10 He is loath to be sent.13 Aaron is appointed to assist him.18 Moses departs from Jethr...

MHCC: Exo 4:1-9 - --Moses objects, that the people would not take his word, unless he showed them some sign. God gives him power to work miracles. But those who are now e...

MHCC: Exo 4:10-17 - --Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by...

MHCC: Exo 4:18-23 - --After God had appeared in the bush, he often spake to Moses. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelit...

Matthew Henry: Exo 4:1-9 - -- 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 a...

Matthew Henry: Exo 4:10-17 - -- 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 an...

Matthew Henry: Exo 4:18-23 - -- 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...

Keil-Delitzsch: Exo 4:1-9 - -- Moses now started a fresh difficulty: the Israelites would not believe that Jehovah had appeared to him. There was so far a reason for this difficu...

Keil-Delitzsch: Exo 4:10-18 - -- Moses raised another difficulty. " I am not a man of words, "he said (i.e., I do not possess the gift of speech), " but am heavy in mouth and heavy ...

Constable: Exo 1:1--15:22 - --I. THE LIBERATION OF ISRAEL 1:1--15:21 "The story of the first half of Exodus, in broad summary, is Rescue. The ...

Constable: Exo 3:1--4:19 - --6. Moses' call 3:1-4:18 3:1-12 Horeb is another name for Sinai (v. 1). It probably indicates a range of mountains rather than a particular mountain pe...

Guzik: Exo 4:1-31 - --Exodus 4 - Moses' Commission from God A. God gives Moses signs to confirm his ministry. 1. (1) Moses asks, "How will they believe me?" T...

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Commentary -- Other

Bible Query: Exo 3:10--4:17 Q: In Ex 3:10-4:17 why did Moses need a call, and why do we? A: Before Moses put His life on the line, God confirmed to Moses that He would be doing...

Bible Query: Exo 4:3-5 Q: In Ex 4:3-5, how can a lifeless rod become a snake? A: This is no mere trick, for in Exodus 7:12 the snake could swallow. God is greater than nat...

Bible Query: Exo 4:11 Q: In Ex 4:11, does God not only allow, but also make people mute, deaf, and blind? A: Like it or not, God consciously permits every evil and handic...

Bible Query: Exo 4:18 Q: In Ex 4:18, why was the name "Jethro" spelled different ways? A: Some languages, including Arabic, have a different ending for a noun depending o...

Bible Query: Exo 4:18 Q: In Ex 4:18, why did Moses say he wanted to go to Egypt "to see if they were still there?" A: Whether his reasons were right or wrong, Moses chose...

Evidence: Exo 4:10-14 For how to battle the fear of man see Psalm 56:11 comment. Moses said that he wasn't eloquent. In Syracuse, New York in June of 2001, doctors treated ...

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Introduction / Outline

JFB: Exodus (Book Introduction) EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the i...

JFB: Exodus (Outline) INCREASE OF THE ISRAELITES. (Exo. 1:1-22) BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the hus...

TSK: Exodus (Book Introduction) The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕÎ...

TSK: Exodus 4 (Chapter Introduction) Overview Exo 4:1, Moses’s rod is turned into a serpent; Exo 4:6, His hand is leprous; Exo 4:10, He is loath to be sent; Exo 4:13, Aaron is appoi...

Poole: Exodus (Book Introduction) SECOND BOOK OF MOSES CALLED EXODUS. THE ARGUMENT. AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children o...

Poole: Exodus 4 (Chapter Introduction) CHAPTER 4 Moses’ s objection, Exo 4:1 . The answer, Exo 4:2 . God turns his rod into a serpent, Exo 4:3-5 . He adds another sign, Exo 4:6-8 . ...

MHCC: Exodus (Book Introduction) The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic lif...

MHCC: Exodus 4 (Chapter Introduction) (Exo 4:1-9) God gives Moses power to work miracles. (Exo 4:10-17) Moses is loth to be sent, Aaron is to assist him. (Exo 4:18-23) Moses leaves Midia...

Matthew Henry: Exodus (Book Introduction) An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus Moses (the servant of the Lord in writing for him as well as ...

Matthew Henry: Exodus 4 (Chapter Introduction) 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. ...

Constable: Exodus (Book Introduction) Introduction Title The Hebrew title of this book (we'elleh shemot) originated from the...

Constable: Exodus (Outline) Outline I. The liberation of Israel 1:1-15:21 A. God's preparation of Israel and Moses chs. ...

Constable: Exodus Exodus Bibliography Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis ...

Haydock: Exodus (Book Introduction) THE BOOK OF EXODUS. INTRODUCTION. The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; becaus...

Gill: Exodus (Book Introduction) INTRODUCTION TO EXODUS This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, an...

Gill: Exodus 4 (Chapter Introduction) INTRODUCTION TO EXODUS 4 This chapter is a continuation of the discourse that passed between God and Moses; and here Moses makes other objections t...

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