Text -- Exodus 4:20-31 (NET)

4:20 Then Moses took his wife and sons and put them on a donkey and headed back to the land of Egypt, and Moses took the staff of God in his hand. 4:21 The Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control. But I will harden his heart and he will not let the people go. 4:22 You must say to Pharaoh, ‘Thus says the Lord, “Israel is my son, my firstborn, 4:23 and I said to you, ‘Let my son go that he may serve me,’ but since you have refused to let him go, I will surely kill your son, your firstborn!”’” 4:24 Now on the way, at a place where they stopped for the night, the Lord met Moses and sought to kill him. 4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, and said, “Surely you are a bridegroom of blood to me.” 4:26 So the Lord let him alone. (At that time she said, “A bridegroom of blood,” referring to the circumcision.) 4:27 The Lord said to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God and greeted him with a kiss. 4:28 Moses told Aaron all the words of the Lord who had sent him and all the signs that he had commanded him. 4:29 Then Moses and Aaron went and brought together all the Israelite elders. 4:30 Aaron spoke all the words that the Lord had spoken to Moses and did the signs in the sight of the people, 4:31 and the people believed. When they heard that the Lord had attended to the Israelites and that he had seen their affliction, they bowed down close to the ground.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 4:20

His shepherd's crook so called, as it was God's instrument in so many glorious works.

Wesley: Exo 4:21

in thy power: I will harden his heart - After he has frequently harden'd it himself, wilfully shutting his eyes against the light, I will at last permit Satan to harden it effectually.

Wesley: Exo 4:22

This is the first time that preface is used by any man, which afterwards is used so frequently by all the prophets: Israel is my son, my first-born - Precious in my sight, honourable, and dear to me.

Wesley: Exo 4:23

Not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am jealous for. If thou refuse, I will slay thy son, even thy first-born - As men deal with God's people, let them expect to be themselves dealt with.

Wesley: Exo 4:24

It seems the sin of Moses, was neglecting to circumcise his son, which perhaps was the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, and Moses so of her. The Lord met him, and, probably, by a sword in an angel's hand, sought to kill him - This was a great change. Very lately God was conversing with him as a friend, and now coming forth against him as an enemy. In this case of necessity Zipporah herself circumcised the child without delay; whether with passionate words, expressing the dislike of the ordinance itself, or at least the administration of it to so young a child.

Wesley: Exo 4:26

The destroying angel withdrew. But still Zipporah cannot forget, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and upon this occasion, (it is probable) he sent them back to his father - in - law, that they might not create him any farther uneasiness. When we have any special service to do for God, we should remove that as far from us as we can, which is likely to be our hindrance: let the dead bury their dead, but follow thou me.

Wesley: Exo 4:27

That is, the place where God had met with him.

Wesley: Exo 4:28

Those that are fellow - servants to God in the same work, should use a mutual freedom, and endeavour, rightly and fully to understand one another.

Wesley: Exo 4:29

Heb. the lamp: yet

JFB: Exo 4:20

Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.

JFB: Exo 4:20

Entered on his journey towards Egypt.

JFB: Exo 4:20

So called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Act 3:12).

JFB: Exo 4:24

Hebrew, "a halting place for the night."

JFB: Exo 4:24

That is, he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative is obscure, but the meaning seems to be, that, led during his illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please his wife, postponed or neglected the circumcision of one of his sons, probably the younger. To dishonor that sign and seal of the covenant was criminal in any Hebrew, peculiarly so in one destined to be the leader and deliverer of the Hebrews; and he seems to have felt his sickness as a merited chastisement for his sinful omission. Concerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to the painful rite, performs herself, by means of one of the sharp flints with which that part of the desert abounds, an operation which her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him she had risked the life of her child [CALVIN, BULLINGER, ROSENMULLER].

JFB: Exo 4:26

Moses recovered; but the remembrance of this critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the rite of circumcision when it was established as a divine ordinance in Israel, and made their peculiar distinction as a people.

JFB: Exo 4:27

After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.

JFB: Exo 4:29-31

Towards Egypt, Zipporah and her sons having been sent back. (Compare Exo 18:2).

JFB: Exo 4:29-31

Aaron was spokesman, and Moses performed the appointed miracles--through which "the people" (that is, the elders) believed (1Ki 17:24; Jos 3:2) and received the joyful tidings of the errand on which Moses had come with devout thanksgiving. Formerly they had slighted the message and rejected the messenger. Formerly Moses had gone in his own strength; now he goes leaning on God, and strong only through faith in Him who had sent him. Israel also had been taught a useful lesson, and it was good for both that they had been afflicted.

Clarke: Exo 4:20

His wife and his sons - Both Gershom and Eliezer, though the birth of the latter has not yet been mentioned in the Hebrew text. See Clarke’ s note on Exo 2:22

Clarke: Exo 4:20

Set them upon an ass - The Septuagint reads the word in the plural, εκι τα ὑποζυγια, upon asses, as it certainly required more than one to carry Zipporah, Gershom, and Eliezer

Clarke: Exo 4:20

The rod of God - The sign of sovereign power, by which he was to perform all his miracles; once the badge of his shepherd’ s office, and now that by which he is to feed, rule, and protect his people Israel.

Clarke: Exo 4:21

But I will harden his heart - The case of Pharaoh has given rise to many fierce controversies, and to several strange and conflicting opinions. Would men but look at the whole account without the medium of their respective creeds, they would find little difficulty to apprehend the truth. If we take up the subject in a theological point of view, all sober Christians will allow the truth of this proposition of St. Augustine, when the subject in question is a person who has hardened his own heart by frequently resisting the grace and spirit of God: Non obdurate Deus impertiendo malitiam, sed non impertiendo misericordiam ; Epist. 194, ad Sixtum, "God does not harden men by infusing malice into them, but by not imparting mercy to them."And this other will be as readily credited: Non operatur Deus in homine ipsam duritiam cordis; sed indurare eum dicitur quem mollire noluerit, sic etiam excaecare quem illuminare noluerit, et repellere eum quem noluerit vocare . "God does not work this hardness of heart in man; but he may be said to harden him whom he refuses to soften, to blind him whom he refuses to enlighten, and to repel him whom he refuses to call."It is but just and right that he should withhold those graces which he had repeatedly offered, and which the sinner had despised and rejected. Thus much for the general principle. The verb חזק chazak , which we translate harden, literally signifies to strengthen, confirm, make bold or courageous; and is often used in the sacred writings to excite to duty, perseverance, etc., and is placed by the Jews at the end of most books in the Bible as an exhortation to the reader to take courage, and proceed with his reading and with the obedience it requires. It constitutes an essential part of the exhortation of God to Joshua, Jos 1:7 : Only be thou Strong, רק חזק rak chazak . And of Joshua’ s dying exhortation to the people, Jos 23:6 : Be ye therefore Very Courageous, וחזקתם vachazaktem , to keep and to do all that is written in the book of the law. Now it would he very strange in these places to translate the word harden: Only be thou hard, Be ye therefore very hard; and yet if we use the word hardy, it would suit the sense and context perfectly well: Only be thou Hardy; Be ye therefore very Hardy. Now suppose we apply the word in this way to Pharaoh, the sense would be good, and the justice of God equally conspicuous. I will make his heart hardy, bold, daring, presumptuous; for the same principle acting against God’ s order is presumption, which when acting according to it is undaunted courage. It is true that the verb קשה kashah is used, Exo 7:3, which signifies to render stiff, tough, or stubborn, but it amounts to nearly the same meaning with the above

All those who have read the Scriptures with care and attention, know well that God is frequently represented in them as doing what he only permits to be done. So because a man has grieved his Spirit and resisted his grace he withdraws that Spirit and grace from him, and thus he becomes bold and presumptuous in sin. Pharaoh made his own heart stubborn against God, Exo 9:34; and God gave him up to judicial blindness, so that he rushed on stubbornly to his own destruction. From the whole of Pharaoh’ s conduct we learn that he was bold, haughty, and cruel; and God chose to permit these dispositions to have their full sway in his heart without check or restraint from Divine influence: the consequence was what God intended, he did not immediately comply with the requisition to let the people go; and this was done that God might have the fuller opportunity of manifesting his power by multiplying signs and miracles, and thus impress the hearts both of the Egyptians and Israelites with a due sense of his omnipotence and justice. The whole procedure was graciously calculated to do endless good to both nations. The Israelites must be satisfied that they had the true God for their protector; and thus their faith was strengthened. The Egyptians must see that their gods could do nothing against the God of Israel; and thus their dependence on them was necessarily shaken. These great ends could not have been answered had Pharaoh at once consented to let the people go. This consideration alone unravels the mystery, and explains everything. Let it be observed that there is nothing spoken here of the eternal state of the Egyptian king; nor does anything in the whole of the subsequent account authorize us to believe that God hardened his heart against the influences of his own grace, that he might occasion him so to sin that his justice might consign him to hell. This would be such an act of flagrant injustice as we could scarcely attribute to the worst of men. He who leads another into an offense that he may have a fairer pretense to punish him for it, or brings him into such circumstances that he cannot avoid committing a capital crime, and then hangs him for it, is surely the most execrable of mortals. What then should we make of the God of justice and mercy should we attribute to him a decree, the date of which is lost in eternity, by which he has determined to cut off from the possibility of salvation millions of millions of unborn souls, and leave them under a necessity of sinning, by actually hardening their hearts against the influences of his own grace and Spirit, that he may, on the pretext of justice, consign them to endless perdition? Whatever may be pretended in behalf of such unqualified opinions, it must be evident to all who are not deeply prejudiced, that neither the justice nor the sovereignty of God can be magnified by them. See Clarke farther on Exo 9:16 (note).

Clarke: Exo 4:22

Israel is my son, even my firstborn - That is, The Hebrew people are unutterably dear to me.

Clarke: Exo 4:23

Let my son go, that he may serve me - Which they could not do in Goshen, consistently with the policy and religious worship of the Egyptians; because the most essential part of an Israelite’ s worship consisted in sacrifice, and the animals which they offered to God were sacred among the Egyptians. Moses gives Pharaoh this reason Exo 8:26

Clarke: Exo 4:23

I will slay thy son, even thy first-born - Which, on Pharaoh’ s utter refusal to let the people go, was accordingly done; see Exo 12:29.

Clarke: Exo 4:24

By the way in the inn - See Clarke’ s note on Gen 42:27. The account in this and the following verse is very obscure. Some suppose that the Exo 4:23 is not a part of the message to Pharaoh, but was spoken by the Lord to Moses; and that the whole may be thus paraphrased: "And I have said unto thee, (Moses), Send forth שלח shallach , my son, (Gershom, by circumcising him), that he may serve me, (which he cannot do till entered into the covenant by circumcision), but thou hast refused to send him forth; behold, (therefore), I will slay thy son, thy first-born. And it came to pass by the way in the inn, (when he was on his journey to Egypt), that Jehovah met him, and sought (threatened) to kill him (Gershom). Then Zipporah took a sharp stone, and cut away the foreskin of her son, and caused it to touch his feet, (Jehovah’ s, who probably appeared in a bodily shape; the Septuagint call him the Angel of the Lord), and said unto him, A spouse by blood art thou unto me. Then he (Jehovah) ceased from him (Gershom). Then she said, A spouse by blood art thou unto me, because of this circumcision."That is, I who am an alien have entered as fully into covenant with thee by doing this act, as my son has on whom this act has been performed

The meaning of the whole passage seems to be this: - The son of Moses, Gershom or Eliezer, (for it does not appear which), had not been circumcised, though it would seem that God had ordered the father to do it; but as he had neglected this, therefore Jehovah was about to have slain the child, because not in covenant with him by circumcision, and thus he intended to have punished the disobedience of the father by the natural death of his son. Zipporah, getting acquainted with the nature of the case and the danger to which her first-born was exposed, took a sharp stone and cut off the foreskin of her son. By this act the displeasure of the Lord was turned aside, and Zipporah considered herself as now allied to God because of this circumcision. According to the law, (Gen 17:14), the uncircumcised child was to be cut off from his people, so that there should be no inheritance for that branch of the family in Israel. Moses therefore, for neglecting to circumcise the child, exposed him to this cutting off, and it was but barely prevented by the prompt obedience of Zipporah. As circumcision was the seal of that justification by faith which comes through Christ, Moses by neglecting it gave a very bad example, and God was about to proceed against him with that severity which the law required

The sharp stone mentioned Exo 4:25 was probably a knife made of flint, for such were anciently used, even where knives of metal might be had, for every kind of operation about the human body, such as embowelling for the purpose of embalming, circumcision, etc. Ancient authors are full of proofs of these facts. See Clarke’ s note on Gen 50:2. It is probable that Zipporah, being alarmed by this circumstance, and fearing worse evils, took the resolution to return to her father’ s house with her two sons. See Exo 18:1, etc.

Clarke: Exo 4:27

The Lord said to Aaron - See Exo 4:14. By some secret but powerful movement on Aaron’ s mind, or by some voice or angelic ministry, he was now directed to go and meet his brother Moses; and so correctly was the information given to both, that they arrived at the same time on the sacred mountain.

Clarke: Exo 4:30

Aaron spake all the words - It is likely that Aaron was better acquainted with the Hebrew tongue than his brother, and on this account he became the spokesman. See Clarke on Exo 4:14 (note)

Clarke: Exo 4:30

Did the signs - Turned the rod into a serpent, made the hand leprous, and changed the water into blood. See Clarke on Exo 4:6 (note) and Exo 4:8 (note).

Clarke: Exo 4:31

The people believed - They credited the account given of the Divine appointment of Moses and Aaron to be their deliverers out of their bondage, the miracles wrought on the occasion confirming the testimony delivered by Aaron

Clarke: Exo 4:31

They bowed their heads and worshipped - See a similar act mentioned, and in the same words, Gen 24:26 (note). The bowing the head, etc., here, may probably refer to the eastern custom of bowing the head down to the knees, then kneeling down and touching the earth with the forehead. This was a very painful posture and the most humble in which the body could possibly be placed. Those who pretend to worship God, either by prayer or thanksgiving, and keep themselves during the performance of those solemn acts in a state of perfect ease, either carelessly standing or stupidly sitting, surely cannot have a due sense of the majesty of God, and their own sinfulness and unworthiness. Let the feelings of the body put the soul in remembrance of its sin against God. Let a man put himself in such a position (kneeling for instance) as it is generally acknowledged a criminal should assume, when coming to his sovereign and judge to bewail his sins, and solicit forgiveness

The Jewish custom, as we learn from Rabbi Maymon, was to bend the body so that every joint of the backbone became incurvated, and the head was bent towards the knees, so that the body resembled a bow; and prostration implied laying the body flat upon the earth, the arms and legs extended to the uttermost, the mouth and forehead touching the ground. In Mat 8:2 the leper is said to worship our Lord, προσεκυνει αυτῳ· but in Luk 5:12 he is said to have fallen on his face, πεσων επι προσωπον . These two accounts show that he first kneeled down, probably putting his face down to his knees, and touching the earth with his forehead; and then prostrated himself, his legs and arms being both extended. See Clarke on Gen 17:3 (note)

The backwardness of Moses to receive and execute the commission to deliver the children of Israel, has something very instructive in it. He felt the importance of the charge, his own insufficiency, and the awful responsibility under which he should be laid if he received it. Who then can blame him for hesitating? If he miscarried (and how difficult in such a case not to miscarry!) he must account to a jealous God, whose justice required him to punish every delinquency. What should ministers of the Gospel feel on such subjects? Is not their charge more important and more awful than that of Moses? How few consider this! It is respectable, it is honorable, to be in the Gospel ministry, but who is sufficient to guide and feed the flock of God? If through the pastor’ s unfitness or neglect any soul should go astray, or perish through want of proper spiritual nourishment, or through not getting his portion in due season, in what a dreadful state is the pastor! That soul, says God, shall die in his iniquities, but his blood will I require at the watchman’ s hands! Were these things only considered by those who are candidates for the Gospel ministry, who could be found to undertake it? We should then indeed have the utmost occasion to pray the Lord of the harvest, εκβαλλειν, to Thrust Out laborers into the harvest, as no one, duly considering those things would go, unless thrust out by God himself. O ye ministers of the sanctuary! tremble for your own souls, and the souls of those committed to your care, and go not into this work unless God go with you. Without his presence, unction, and approbation, ye can do nothing.

Calvin: Exo 4:20

20.And Moses took his wife By taking his wife and children with him, Moses clearly and freely professed, that he was returning to Egypt, to dwell there. The ass upon which he set them, is a plain proof how humble was his condition, and how slender his substance. For it is improbable that he left either money or silver vessels or precious garments with his father-in-law, so as to present himself to his people in poverty and nakedness. But as he had been content in the land of Midian with his indigence and coarse fare, he continues in the same simple estate; nor is he ashamed in his contemptible and common habit to mount the stage on which his poverty would be conspicuous, which in the Desert had been concealed. It is well known as a matter of experience, that the poor are led to crime more by the fear of shame than by hunger, cold, and other discomforts. Wherefore Moses withstood a very heavy temptation, when he cared not for being laughed at, and despised, and presented himself without any earthly splendor. But there is here an implied antithesis between “the rod of God” and the appearance of the humble and despised man, without any other equipment whatever; it is as much as to say, that it did not trouble him that he was without everything else, as long as he had the rod, which abundantly compensated for all deficiencies. Therefore, although he perceived that he would be exposed to the scorn of high and low, in leading the ass, burdened, as we have been observing, still he thought himself well, and more than well provided in his rod, the instrument of divine power, by which he should magnificently triumph, and could afford to dispense with the pomp of royalty. And surely the marks by which God would have his servants distinguished, deserve this honor, that we should require nothing to be added to their dignity. We must observe the epithet applied to the rod; it is called no longer the rod of Moses, but “the rod of God,” because it is not used, as of old, to conduct his flock, but ⁵⁸ to represent the power of God. For since it was by the sovereign power of God that it worked miracles, whatever concerned their glory is truly and properly ascribed to God. Elsewhere, indeed, it is called the rod of Moses; inasmuch as God communicates his own titles to the ministers chosen and created by himself, since he supplies them with the efficacy of his Spirit.

Calvin: Exo 4:21

21.When thou goest to return Moses had not previously enumerated the wonders; but from this verse we gather, that whatever we shall presently read to be done, was already commanded by God. There is then, no doubt, but that God had already advised him of his whole course of proceeding, lest he might yield to the obstinacy of the proud tyrant, and when two or three miracles had been wrought in vain, might cast away his rod, together with the charge committed to him. Now, therefore, God exhorts him to perseverance; and although he might perceive after three or four miracles that the obstinacy of the king was indomitable, still that he should not turn back, nor be discouraged, but should continue even unto the end. This, then, is the sum, that he should not faint nor fail, when he saw the inutility of his first efforts; nor cease to contend boldly till he had fulfilled all the objects of his vocation. Moreover, lest he might think it the effect of chance, that he did not immediately obtain the victory, or might consider it strange that the miracles should be eluded with impunity by a mere mortal, as if he stood before God unconquered in his boldness, God himself foretells that he would be the moderator of all this contest, nay, that whatsoever should seem to oppose the deliverance of his people would arise from his own secret counsel. Thus he shews Moses the reason why he should not stop until he had performed all the miracles; because the tyrant must be gloriously conquered, and overwhelmed in so many hard-fought engagements, that the victory might be more splendid. In the meantime He declares that the king of Egypt would not be thus obstinate contrary to His will; as if He could not reduce him to order in a moment; but rather that He would harden his heart in order that He might violently overwhelm his madness. ⁵⁹ The word which Moses uses signifies sometimes to apprehend, sometimes to restrain by force, sometimes to strengthen; but it seemed to me that I should best render its sense by the word “ constringo, ” to constrain; since undoubtedly God would make it appear that he would be the President ⁶⁰ (as it were) of all the contests in which Moses was to engage, so as even to control the heart of his adversary, and to harden it into obstinacy. Since the expression seems harsh to delicate ears, many soften it away, by turning the act into mere permission; as if there were no difference between doing and permitting to be done; or as if God would commend his passivity, and not rather his power. As to myself, I am certainly not ashamed of speaking as the Holy Spirit speaks, nor do I hesitate to believe what so often occurs in Scripture, that God gives the wicked over to a reprobate mind, gives them up to vile affections, blinds their minds and hardens their hearts. But they object, that in this way God would be made the author of sin; which would be a detestable impiety. I reply, that God is very far from the reach of blame, when he is said to exercise his judgments: wherefore, if blindness be a judgment of God, it ought not to be brought in accusation against him, that he inflicts punishment. But if the cause be often concealed from us, we should remember that God’s judgments are not without reason called a “great deep,” and, therefore, let us regard them with admiration and not with railing. But those who substitute his permission in the place of his act, not only deprive him of his authority as a judge, but in their repining, subject him to a weighty reproach, since they grant him no more of justice than their senses can understand.

Calvin: Exo 4:22

22.Israel is my son, even my first-born God thus refutes, by anticipation, the only pretext by which Pharaoh could justify his refusal to let the people go. For Jacob had spontaneously submitted himself and all his family to his government; he had then free power to retain the people, which, by the common law of nations, was subject to the dominion of Egypt. But if it be an act of impiety to violate the ordinance instituted by God, the demand of Moses might appear improper, that the legitimate authority of the king should be abolished against his own will. For what was the object of proposing the departure of the people, except to compel the king to renounce his own authority? In order, then, to shew that he took nothing away unjustly or unreasonably from Pharaoh, God alleges the privilege by which the Israelites were excepted from ordinary laws; for by calling them His sons, He claims liberty for them; since it would be absurd that God himself, the supreme Ruler of heaven and earth, should be deprived of the sons whom He had deigned to adopt. He, therefore, indirectly compares his own paternal power with Pharaoh’s earthly rule; because nothing could be less reasonable than that a mortal should refuse to yield to the Maker of himself and all the world. Still this is not applicable to all believers in general; as if it were wrong for them to be subject to kings, or as if their temporal subjection deprived them of their inheritance of the world; but mention is here only made of the special prerogative with which God had honored the posterity of Abraham, when he gave them the dominion of the land of Canaan. Therefore, not content with the simple appellation of son, He calls Israel his first-born. By this honorable title He unquestionably prefers him to the other nations; as though He had said, that he was raised to the degree of the primogeniture, and was superior to all the world. This passage, then, may be accommodated to the calling of the Gentiles, whom God had already decreed to bring into fellowship with his elect people, so that, although they were younger, they might be united with his first-born. I allow, indeed, that all the race of Adam was then cast off; but, because Adam was made in the image of God, his posterity were always reckoned, in a certain sense, to be the children of God; for, whilst I readily admit that the holy offspring of Abraham are here compared with the nations who at that time were still heathen, and that in this respect they are called his first-born, because they are pre-eminent in dignity; still we must come to Christ, the only head, in order that the adoption should be sure. For we must hold fast to that statement of St. Paul, that the blessing of Abraham was not promised to his seeds, but to his seed; because not all that sprang from his flesh are accounted to be children, but those that were called; as Isaac, Ishmael being rejected, and as Jacob, Esau being passed by. (Gal 3:16; Rom 9:6.) But Christ is the root of our calling. Therefore, what in Hosea is spoken, as here, of the whole people, Matthew limits to Christ; and justly, since upon Him alone the grace of adoption is founded. (Hos 11:1; Mat 2:15.)

Calvin: Exo 4:23

23.And I say unto thee, Let my son go This was not the beginning of the legation, but its final clause; for Moses warned the desperate man of his son’s death, when everything else had been tried in vain. The meaning is, then, that the obstinacy of the tyrant must not prevent Moses from pressing him even to this final act. Therefore this injunction was an exhortation to perseverance; as appears from the context, when God declares that he will punish the obstinacy of the tyrant, because he refused to obey the command to let the people go. Moreover, since this denunciation was very severe, and might very greatly awaken the tyrant’s wrath, therefore Moses is thus early commanded to prepare himself lest he should fail in this particular.

Calvin: Exo 4:24

24.And it came to pass by the way The expression, “the Lord met him,” is here used in a bad sense, for an adverse meeting, or hostile encounter; as though Moses should say that the hand of the Lord was against him to interrupt his journey. In what form He appeared we know not, except that the words pretty plainly imply that Moses was assured of His anger, so as to be aware that his death was near. For had he not been instructed by revelation or by an angel, it would not have at all profited him to be shewn the impending danger. Nevertheless the cause is not expressed for which he perceived that God was so angry with him; except that we may gather it from what follows. For why should Zipporah have taken a sharp stone or knife and circumcised her son, had she not known that God was offended at his uncircumcision? Certain Rabbins, then, are unwise in their conjecture, that Moses had provoked God’s vengeance on this occasion against himself, because he took his wife and children with him as being a useless charge, which would be likely to encumber him. They pronounce also, too boldly, on the nature of his scourge, viz., that he was afflicted by a severe disease, which endangered his life. Be it sufficient for us to know that he was terrified by the approach of certain destruction, and that, at the same time, the cause of his affliction was shewn him, so that he hastened to seek for a remedy. For, as we have just said, it would never have otherwise occurred to himself or his wife to circumcise the child to appease God’s wrath; and it will appear a little further on, that God was, as it were, propitiated by this offering, since he withdrew his hand, and took away the tokens of his wrath. I therefore unhesitatingly conclude, that vengeance was declared against Moses for his negligence, which was connected with still heavier sins; for he had not omitted his son’s circumcision from forgetfulness, or ignorance, or carelessness only, but because he was aware that it was disagreeable either to his wife or to his father-in-law. Therefore, lest. his wife should quarrel with him, or his father-in-law trouble him, he preferred to gratify them than to give occasion for divisions, or enmity, or disturbance. In the meantime, however, for the sake of the favour of men he neglected to obey God. This false dealing was no light offense, since nothing is more intolerable than to defraud God of his due obedience, in order to please men. There was a mixture too of distrust and ingratitude in it; for, if the favour of God had had its due weight, he would have been withholden by no fear from this pious duty. Let us then learn from hence to use reverently the sacraments, which are the seals of God’s grace, lest he should severely avenge our despisal of them; and at the same time we should remember that the external profession of piety, and the worship of God is a sacrifice so pleasant to God, that he will not allow us to omit the care of diligently testifying it as if it were a matter of small importance. Not that he cares for the ceremonies themselves, but because he would have honor paid to the pledges of his grace, in proportion to the benefit which is received from them. On this account Paul bears witness, that a pestilence raged among the Corinthians when the Lord’s supper was profaned, (1Co 11:30;) because it was an act of impiety that so precious a treasure should be lightly esteemed. But it is worthy of observation, that whereas Moses had two sons with him, mention is here only made of one; from whence is deduced the probable conjecture that one of the two was circumcised. ⁶¹ Some think that Eliezer, the eldest, was not so, because Moses had not dared to confess his religion so soon, and to awaken hatred on account of it. But I should rather imagine that when, in regard to one he had experienced the hostility of his family, he omitted it in the case of the second, to avoid the anger of his wife or his father-in-law; for if, in the lapse of time, he had attained more courage, he would not have hesitated to correct the former omission; but, worn out by domestic quarrels, he at last departed from his duty. By this example we are warned that we have daily need of God’s help to support our strength, lest our courage should fail us, and our zeal should gradually grow cold or luke-warm; for Satan is constantly devising many temptations, by which he may either destroy or lessen our diligence. Therefore, whosoever desires to approve himself to God in the whole course of his life, must prepare the armor and the strength for enduring this contest; for if Moses was deficient in perseverance, we shall be equally, or even more liable to the same failure, unless the Lord uphold us by his Spirit.

Calvin: Exo 4:25

25.Then Zipporah took a sharp stone Because the wife here improperly assumed this office, some of the Rabbins conjecture that this was done in the absence of her husband; but the context contradicts them; and therefore I doubt not but that she seized hold of a knife or a stone hastily, as is common in times of fear and confusion. For fear had so affected her mind, that she did not act with consideration. Moses, too, might have lain incapable in his anxiety. Certainly the child was not duly circumcised; and still it is plain from the event, that the ceremony thus rashly performed pleased God; for it is immediately added, that “He let him go.” For thus I interpret it, that the scourge of God ceased or was removed, because he was pacified by the repentance both of Moses and of Zipporah, although it was improper ⁶² in itself; not that imperfect obedience is pleasing to God absolutely, but relatively, through indulgence, it is sometimes approved. Thus punishment was remitted in the case of wicked Ahab, when for a season he was humbled, on account of his hypocritical tears. (1Kg 21:29.) When, therefore, Zipporah, who had opposed her husband, circumcised her son with her own hands, although she had not yet seriously repented, yet God was contented with the suppression of her pride, so as to cease from afflicting Moses. Still we must not take this as an example, as if, by manifesting the signs of repentance, hypocrites would always find God merciful; but rather he sometimes graciously pardons the unworthy, as far as the infliction of punishment goes, that, by this kindness, he may invite us to true and sincere repentance. Let us conclude, then, that the confusion of Zipporah, and the stupor of Moses were pardoned; whilst she rashly hastened to circumcise her son, not out of presumption, but yielding to the fears of destruction threatened by God. Thus ⁶³ their folly is confuted who wish to obtain a color for baptism by women from this passage; for they contend that if infants be in danger of death, they may be properly baptized by women, because Zipporah circumcised her son. But they will themselves allow that, if a man be present, a woman could not lawfully administer this sacrament. It is a perversion, then, to lay down a rule from a confused and hasty act.

25.And cast it at his feet The word נגע , negang, which some construe “she held,” is more properly taken transitively. For although, in some degree, as necessity compelled, Zipporah submitted herself to God, yet, aroused to violent anger, she turns against her husband, and fiercely reproaches him with being “a bloody husband.” Hence we perceive how far she was from a pious disposition to obey; since she thus furiously attacks her husband, and vents her wrath on him, on no other account but that God had extorted from her the circumcision of her son. Some think that she spoke this to her son, from an impulse of maternal grief or pity; but they wrest the words too violently; and it is better to keep to the natural meaning, viz., that she expostulated with her husband, because she had redeemed his life by the loss of her child’s blood.

Calvin: Exo 4:27

27.And the Lord said to Aaron When, from the long lapse of time, Aaron must have supposed that his brother had died in exile, he now receives the joyful announcement, from the mouth of God, that he is alive; and not only so, but he is excited with the hope of His special favor; for, although God does not explain in detail what he had decreed to do and prepared, yet, by his revelation, he promises him something unusual and unexpected. But the brevity of the command is remarkable, for God says not a word of the deliverance, but desires him to be the disciple of his younger brother; and although, by his promptitude, he manifested the greatest zeal and anxiety to obey, still he is not put on an equality with Moses, who is slow, and dubious, and vacillating, and almost supine; but he is commanded to learn of him the design of God. Only, lest he should question his own and his brother’s vocation, he is instructed by a divine vision, that God is the author of the whole transaction, which serves as a recommendation of the verbal information he is to receive. For although Aaron was the messenger of God, and the organ of the Holy Spirit, we still see that he was not exempt from the usual condition to which we are subjected, of hearing God’s word at the mouth of man. If, then, there are any who object to be taught by the medium of man’s voice, they are not worthy of having God as their Teacher and Master; for it is soon after added, that Moses related all that was commanded him, as well as the great power which had been delegated to him of working miracles. But Aaron himself, although the elder, not only paid honor to his brother, whom he knew to be a Prophet of the Lord; but willingly submitted himself to him as to an angel. The kiss is mentioned as a sign of recognition, by which he testified the firmness of his faith.

Calvin: Exo 4:29

29.And Moses and Aaron went We are here briefly told how faithfully and religiously the two brothers executed the commands of God. They gather together the elders of the people, because the mighty multitude, as we are told they were, could not be collected in one place. Besides, God wished not to contend by means of the tumultuous and confused clamor of a mob, but with the miracles, which calmly breathed forth his divine power. But it is again worthy of observation, that Aaron is substituted to speak in the place of Moses. For if slowness of speech prevented Moses from doing so, why is not God’s discourse directed to Aaron? Wherefore is this circuitous proceeding, that he promulgates to the people not what he himself heard directly, but received indirectly through his brother, except that this mode is agreeable to God for the purpose of proving their faith? For while by this proof the humility and modesty of Aaron were exhibited, since he objected not to depend on his brother’s mouth, so also the tractableness of the elders appears in suffering the commands of God to be thus passed to them from hand to hand, and in not scrupulously inquiring why God did not directly address themselves, or thunder from on high. They were, ⁶⁴ however, aided by the miracles, because they were so stupified by their miseries that otherwise simple preaching would have had no weight with them.

Calvin: Exo 4:31

31.And the people believed Either this is a synecdoche, a part of the people being put for the whole, or else Moses signifies that after the announcement was published, all with one consent embraced the message of their deliverance. I prefer the former meaning; because their solemn adoration is immediately subjoined, which could only have taken place in a public assembly. But we shall presently see how fickle and infirm was their belief. It is plain, from its levity and inconstancy, that it was without any living root. But it is not unusual that the word belief should be improperly applied to a mere assent and disposition to believe, which speedily passes away. Thus Christ (Mar 4:15) speaks of the faith of many as transient. “The people,” therefore, “believed,” when they heard that their afflictions were regarded by God, since that statement carried with it credibility and authority; but it was such belief as might be dissipated by the first adverse wind; and so, indeed, it happened. This passage, then, teaches, that theirs is no great attainment, and that they are deserving of no great praise, who eagerly and joyfully receive what is propounded to them in God’s name, unless faith, being deeply rooted in their hearts, sustains itself boldly against the assaults of temptation. Some connect the clauses differently, ⁶⁵ “The people believed; and when they heard that assistance in their calamities awaited them, gave thanks to God.” But the copula is here rightly resolved into the expositive particle, and the sense is — “When the people had heard what Aaron reported, they believed.” God’s visiting them here expresses the actual occurrence, viz., that God was willing to render them aid in their sore distress. Their “worshipping” was in token of their gratitude, because it was not enough for them privately and individually to reflect on the favor of God, unless they also openly manifested their religious feeling; not as if God greatly requires outward ceremonies, but because they are useful supports to our infirmity, and it is right, that not the mind only, but the body also, should be employed in the service of God.

Defender: Exo 4:24

According to the Abrahamic covenant (Gen 15:10-14), neglect of the rite of circumcision was a capital crime for an Israelite. Moses had failed to appreciate its great importance in God's sight, but the action of Zipporah satisfied God's demand that His laws be obeyed."

Defender: Exo 4:31

Initially the Israelites accepted Aaron at his word. However, their attitude soon changed as evidenced by Exo 6:9."

TSK: Exo 4:20

the rod of God : Exo 4:2, Exo 4:17, Exo 17:9; Num 20:8, Num 20:9

TSK: Exo 4:21

wonders : Exo 3:20

I will harden : Exo 7:3, Exo 7:13, Exo 9:12, Exo 9:35, Exo 10:1, Exo 10:20, Exo 14:8; Gen 6:3; Deu 2:30-33, Deu 2:36; Jos 11:20; 1Ki 22:22; Psa 105:25; Isa 6:10, Isa 63:17; Joh 12:40; Rom 1:28, Rom 9:18; Rom 11:8-10; 2Co 2:16; 2Th 2:10-12; 1Pe 2:8

TSK: Exo 4:22

Israel : Exo 19:5, Exo 19:6; Deu 14:1; Jer 31:9; Hos 11:1; Rom 9:4; 2Co 6:18; Heb 12:23; Jam 1:18

TSK: Exo 4:23

Exo 11:5, Exo 12:29; Psa 78:51, Psa 105:36, Psa 135:8

TSK: Exo 4:24

the inn : Gen 42:27; The account in this and the two following verses, although rather obscure, seems to imply, that on their way to the land of Egypt, an angel appeared to Moses, and sought to kill his son, on account of his father’ s non-observance of the Lord’ s positive command to Abraham, that every man child of the Jewish nation, or born in his house in servitude, should be circumcised on the eighth day; and the Zipporah, at the command of Moses, immediately fulfilled the injunction, and thus averted the wrath of God, denounced against the disobedient: ""The uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people.""Gen 17:14

the Lord : Exo 3:18; Num 22:22, Num 22:23; 1Ch 21:16; Hos 13:8

sought : Gen 17:14; Lev 10:3; 1Ki 13:24

TSK: Exo 4:25

a sharp stone : or, knife, Jos 5:2, Jos 5:3

cast it : Heb. made it touch.

a bloody : 2Sa 16:7

TSK: Exo 4:27

Go into : Exo 4:14-16; Ecc 4:9; Act 10:5, Act 10:6, Act 10:20

the mount : Exo 3:1, Exo 19:3, Exo 20:18, Exo 24:15-17; 1Ki 19:8

kissed him : Gen 29:11

TSK: Exo 4:28

told Aaron : Exo 4:8, Exo 4:9, Exo 4:15, Exo 4:16; Jon 3:2; Mat 21:29

and all : Exo 4:11-13

TSK: Exo 4:29

Exo 3:16, Exo 24:1, Exo 24:11

TSK: Exo 4:30

And Aaron : Exo 4:16

did the : Exo 4:2-9

TSK: Exo 4:31

believed : Exo 4:8, Exo 4:9, Exo 3:18; Psa 106:12, Psa 106:13; Luk 8:13

visited : Exo 3:16; Luk 1:68

looked : Exo 2:25, Exo 3:7

bowed : Exo 12:27; Gen 17:3, Gen 24:26; 1Ch 29:20; 2Ch 20:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 4:20

An ass - Literally, "the ass,"which, according to Hebrew idiom, means that he set them upon asses. This is the first notice of other sons besides Gershom.

The rod of God - The staff of Moses was consecrated by the miracle Exo 4:2 and became "the rod of God."

Barnes: Exo 4:21

I will harden - Calamities which do not subdue the heart harden it. In the case of Pharaoh, the hardening was at once a righteous judgment, and a natural result of a long series of oppressions and cruelties.

Barnes: Exo 4:22

My firstborn - The expression would be perfectly intelligible to Pharaoh, whose official designation was "son of Ra."In numberless inscriptions the Pharaohs are styled "own sons"or "beloved sons"of the deity. It is here applied for the first time to Israel; and as we learn from Exo 4:23, emphatically in antithesis to Pharaoh’ s own firstborn.

Barnes: Exo 4:24

In the inn - Or "resting place."See Gen 42:27 note.

Met him, and sought to kill him - Moses was attacked by a sudden and dangerous illness, which he knew was inflicted by God. The word "sought to kill"implies that the sickness, whatever might be its nature, was one which threatened death had it not been averted by a timely act. Zipporah believed that the illness of Moses was due to his having neglected the duty of an Israelite, and to his not having circumcised his own son; the delay was probably owing to her own not unnatural repugnance to a rite, which though practiced by the Egyptians, was not adopted generally in the East, even by the descendants of Abraham and Keturah. Moses appears to have been utterly prostrate and unable to perform the rite himself.

Barnes: Exo 4:25

Sharp stone - Not "knife,"as in the margin. Zipporah used a piece of flint, in accordance with the usage of the patriarchs. The Egyptians never used bronze or steel in the preparation of mummies because stone was regarded as a purer and more sacred material than metal.

Cast it at his feet - Showing at once her abhorrence of the rite, and her feeling that by it she had saved her husband’ s life.

A bloody husband - Literally, "a husband of blood,"or "bloods."The meaning is: The marriage bond between us is now sealed by blood. By performing the rite, Zipporah had recovered her husband; his life was purchased for her by the blood of her child.

Barnes: Exo 4:26

So he let him go - i. e. God withdrew His visitation from Moses.

Moses sent Zipporah and her children back to Jethro before he went to Egypt, Exo 18:2. The journey would have been delayed had he waited for the healing of the child.

Barnes: Exo 4:29

All the elders - The Israelites retained their own national organization; their affairs were administered by their own elders, who called a public assembly Exo 4:31 to hear the message brought by Moses and Aaron.

Poole: Exo 4:20

His sons, Gershom, Exo 2:22 , and Eliezer, Exo 18:4 , whom he intended to carry with him; but afterwards observing that they were like to be impediments to him in his great business, and being well assured that it would not be long ere he returned to them, he sent them back to Jethro, as may seem from Exo 18:5 .

Upon an ass: one ass might be sufficient for her and her two children, because one of them was but little, Exo 4:25 . Or ass may be put for asses , which changes of the numbers is very frequent in Scripture.

The rod of God his shepherd’ s rod so called, partly because it was appropriated to God’ s special service, to be the instrument in all his glorious works; and partly to show that whatsoever was done by that rod, was not done by any virtue in the rod, or in Moses’ s hand, but merely by the power of God, who was pleased for the greater confusion of his enemies to use so mean an instrument.

Poole: Exo 4:21

In thine hand i.e. in thy power or commission, to be clone by thy hand, and the rod in it.

I will harden his heart that he shall he unmerciful to all the groans and pressures of the Israelites, inexorable to the requests of Moses, unmovable and incorrigible by all my words and works. But God doth not properly and positively make men’ s hearts hard, but only privatively, either by denying to them, or withdrawing from them, that grace which alone can make men soft, and flexible, and pliable to the Divine will; as the sun hardens the clay by drawing out of it that moisture which made it soft; or by exposing them to those temptations of the world or the devil, which, meeting with a corrupt heart, are apt to harden it.

Poole: Exo 4:22

By my choice and adoption. They are most dear to me, and reserved by me out of all nations to be my peculiar people; and therefore I will no longer suffer thee to invade my right, nor them to live in the neglect of my service.

Poole: Exo 4:23

I say unto thee I command thee; for saying is put for commanding, Luk 4:3 9:54 ; and in 1Ch 21:19 , compared with 2Sa 24:19 .

I will slay thy son by which plague, coming after the rest, thou wilt be enforced to do what I advise thee now to do upon cheaper terms.

Poole: Exo 4:24

Met him i.e. appeared to him in some visible shape,

and sought to kill him Whom? Moses, spoken of and to before. He offered and endeavoured to kill him, either by inflicting some sudden and dangerous disease or stroke upon him, or by showing himself in some threatening posture, possibly as the angel did to Balaam, and afterwards to David, with a drawn sword in his hand, ready to give him a deadly blow. The reason of this severity was not Moses’ s distrust of God, or delay in his journey, nor the bringing of his wife and children along with him, (which it was convenient for him to carry with him, both that his father might not think he intended to desert them, and for the greater assurance and encouragement of the Israelites, when they saw that he exposed his dearest relations to the same hazards with them all,) but the neglect of circumcising his child, which also the Lord some way or other signified to Moses and Zipporah, as plainly appears,

1. From Zipporah’ s following fact upon that occasion.

2. From the Lord’ s dismission of Moses upon the circumcision of the child.

3. From the threatening of death, or cutting off, for this sin, Gen 17:14 , which, because there was now no magistrate to do it, God himself offers to execute it, as he sometimes saith he would do that in case. And this was a greater Sin in Moses than in another man, and at this time than it had been before, because he understood the will and law of God about it better than any man, and God had lately minded him of that covenant of his with Abraham, &c., whereof circumcision was a seal; the blessings and benefits of which covenant Moses was now going to procure for himself and for his people, whilst he remained under the guilt of grossly neglecting the condition of it. Besides, what could be more absurd than that he should come to be a lawgiver, who lived in a manifest violation of God’ s law? or that he should be the chief ruler and instructer of the Israelites, whose duty it was to acquaint them with their duty of circumcising their children, and, as far as he could, to punish the wilful neglect of it, and yet at the same time be guilty of the same sin? or that he should undertake to govern the church of God, that could not well rule his own house? 1Ti 3:5 . And this was not only a great sin in itself, but a great scandal to the Israelites, who might by this great example easily be led into the same miscarriage; and moreover might not without colour of probability suspect the call of such a person, and conclude that God would not honour that man who should continue in such a visible contempt of his law. And therefore it is no wonder that God was so angry at Moses for this sin.

Quest . How came Moses to neglect this evident duty?

Answ . From Zipporah’ s averseness to and dread of that painful and, as she thought, dangerous ordinance of God, which she herself evidently discovers in this place; and the rather because of the experience which she had of it in her eldest son. And as she seems to have been a woman of an eager and passionate temper, so Moses was eminently meek and pliable, and in this matter too indulgent to his wife, especially in her father’ s house, and therefore he put it off till a more convenient season, when he might either persuade or overrule her therein; which was a great fault, for God had obliged all the children of Abraham not only to the thing, but to the time also, to do it upon the eighth day, which season Moses had grossly, and for some considerable time, slipped, and so had preferred the pleasing of his wife before his obedience to God.

Poole: Exo 4:25

Perceiving the danger of her husband, and the cause of it, and her husband being disenabled from performing that work, whether by some stroke or sickness, or by the terror of so dismal and unexpected an apparition to him, and delays being highly dangerous, she thought it better to do it herself as well as she could, rather than put it off a moment longer; whether because the administration of that sacrament was not confined to any kind or order of persons, or because, if it was so, she did not apprehend it to be so, or because she thought this was the least of two evils, and that it was safer to commit a circumstantial error, than to continue in a substantial fault.

A sharp stone which she took as next at hand in that stony country. Let none think this strange, for not only this work, but the cutting off of that part, which some used to do, was commonly performed with a flint, or a sharp stone, as is expressly affirmed by Herodotus, 1. 2; Plin. 35. 12. See also Juvenal, Sat. 6. and Martial. Epigram. 3. 18. But the word may be rendered, a sharp knife . See Jos 5:2,3 . Cast it at his feet : the words are very short, and therefore ambiguous, and may be rendered, either thus, she cast herself at his feet ; either,

1. At the feet of the angel, as a supplicant for her husband’ s life. But it is most probable that she directs this action and her following speech to the same person. Or,

2. The feet of her husband, to make request to him, that she and her Children might depart from him, and return to her father, which also he granted. But neither was she of so humble a temper, nor at this time in so mild a frame, as to put herself into such a lowly posture to her husband; nor was she likely to present her humble supplication to him, to whom at the same time she showed such scorn and indignation. Or rather thus, she cast it at his , i.e. her husband’ s, feet: it , either the child; but that being tender, and now in great pain, she would not use it so roughly: or rather the foreskin cut off, or at least the blood which came from it; which she did in spite and anger against her husband, as the cause of so much pain to the child, and grief to herself.

A bloody husband art thou to me: this some think she spake to the child, whom she calls her spouse, as some late rabbins affirm the infant used to be called, when it was circumcised, though they bring no competent proof for this usage; or her son , as the Hebrew word chathan signifies. But indeed that signifies only a son-in-law , as 1Sa 18:18 , which is not true nor proper here. Yet some make these to be the form or solemn words used in circumcision, Thou art a spouse , or a son of bloods, to me , i.e. made so to me by the blood of circumcision. But it doth not appear that this was the usual form. Nor was it likely that she, being a Midianitish, not a Hebrew woman, and doing this suddenly, and in a rage, should be so expert to know, and so punctual to use, the right form of words, when she did not use a fit and decent carriage in the action, as appears by her casting it at his feet. It is therefore more probable she spoke thus to her husband. And because she durst not accuse God, the author of this work, she falls foul upon her husband as the occasion of it, and as a costly and bloody husband to her, whose endangered life she was forced to redeem with blood, even the blood of her little child, by which as he received a new life after a sort, so she did anew, and the second time, espouse him; whence she calls him chathah , which properly signifies a spouse , not a husband .

Poole: Exo 4:26

So he let him go or, he , i.e. God, or the destroying angel sent from God, departed from him , i.e. from Moses, and removed the tokens of God’ s indignation, the sickness or stroke laid upon him.

Zipporah both repeats and amplifies her former censure, and reproacheth not only her husband, but also God’ s ordinance; which perverse and obstinate spirit her husband observing in her, and wisely forecasting how much disturbance she might give him in his great and difficult work in Egypt, he thought fit to send her and her children back to her father, as appears from Exo 18:1-3 . In the Hebrew it is,

because of the circumcisions to wit, of her two sons, who possibly were both circumcised at this time, though it be not so expressed; but one being mentioned for an example, we are left to suppose the like concerning the other; or the circumcision of this child brings the other to her remembrance, and so she upbraids him with both. Only this doth more provoke her than it seems the other did, because she was forced to do this speedily, and with her own hands, and that to a tender infant; whereas the elder peradventure was circumcised when he was more grown and strong, and able to bear the pain. Let none think it strange that Zipporah should quarrel so much at circumcision, because the Midianites were descended from Abraham, and therefore were circumcised. For if they were so, it was done when they were grown up, about the thirteenth year of their age, from the example of Ishmael, who was circumcised at that age. But indeed it is more likely that those people, being cast out of God’ s covenant, as to the benefit of it, would, and did in a little time, throw off the sign of it, as having much more of pain and danger in it, than of use and privilege.

Poole: Exo 4:29

All of them whom they could easily and quickly bring together, or all that were in those parts. Of those elders, see Exo 3:16 24:1,9 Nu 11:16 .

Poole: Exo 4:30

Thus beginning to execute the office which God had put upon him, which was to be Moses’ s mouth, or spokesman. i.e. Aaron did the signs as Moses’ s minister, or by the command and direction of Moses.

Poole: Exo 4:31

Had visited i.e. taken cognizance of their cause and condition, and resolved to deliver them,

they bowed their heads and worshipped acknowledging and adoring the kindness and faithfulness of God thereto.

PBC: Exo 4:21

Before Moses ever went to Egypt on his mission of deliverance, the Lord spoke to him of Pharaoh, and He said "I will harden his heart, that he shall not let the people go." {Ex 4:21} Jehovah said again in Ex 7:3, "And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt." The references to the hardening of Pharaoh’s heart number around twenty in the book of Exodus. In the great majority the Scripture simply says that God hardened Pharaoh’s heart. If we are Bible believers we simply have to accept what Scripture says and conclude that in some real sense God hardened Pharaoh’s heart. However, this does not make God the author of Pharaoh’s sin. In another real sense, Pharaoh hardened his own wicked heart. The Scripture says in Ex 8:32 that "Pharaoh hardened his heart at this time also, neither would he let the people go." Here we have Pharaoh hardening his own heart, while in other places we have God hardening his heart. I believe it is talking about the same thing. God did not tempt Pharaoh to sin. Jas 1:13 says that "God cannot be tempted with evil, neither tempteth he any man." God did not make Pharaoh sin. However, God so controlled events, to a minute detail, that Pharaoh reacted in a sinful manner, and God was glorified by this. This is not a complete explanation, but a complete explanation of God’s wonderful ways is not possible for our puny, finite minds.

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See GOD IS SOVEREIGN

but I will harden his heart, that he shall not let the people go; that is, not directly, not for some time, not until all the wonders are wrought, and plagues inflicted to bring him to it: he first hardening his own heart against God, and all remonstrances made unto him, it was but a righteous thing in God to give him up to the hardness of his heart, to deny him his grace, which only could soften it, and to leave him to the corruptions of his nature, and the temptations of Satan; and by leaving him to strong delusions, to believe the lying miracles of his magicians: this the Lord thought fit to acquaint Moses with, lest he should be discouraged by his refusal to dismiss Israel. GILL

Haydock: Exo 4:21

I shall harden, &c. Not by being the efficient cause of his sin; but by withdrawing from him, for his just punishment, the dew of grace, that might have softened his heart; and so suffering him to grow harder and harder. (Challoner) ---

Non impertiendo misericordiam. (St. Augustine, ep. 194, ad Sixt.) Thus God permitted the false miracles of the magicians, and did not suffer the scourges to continue long, so that the tyrant soon relapsed and forgot his promises. (Origen, Philos. xx; Theodoret in Romans ix. 16.) (Calmet)

Haydock: Exo 4:23

Thy son. This was the tenth and last scourge, which forced the king to relent. (Menochius)

Haydock: Exo 4:24

The Lord met him, and would have killed him. This was an angel representing the Lord, who treated Moses in this manner, for having neglected the circumcision of his younger son: which his wife understanding, circumcised her child upon the spot, upon which the angel let Moses go. (Challoner) ---

Both his children were born about this time. But Eliezer, the younger, had not been circumcised; and therefore remained under the power of the destroying angel. (Origen, contra Cels. v.) Others think the angel was going to kill Moses. (Calmet)

Haydock: Exo 4:25

Stone, like a flint. Such stones are very common in Egypt, and are used by the embalmers to open the side of the deceased. The Galli priests make themselves eunuchs without danger, by means of sharp stones. (Pliny, Natural History xxxv. 12.) Josue circumcises with the like, Josue v. But any instrument will suffice. (Calmet) ---

Sephora seized the first thing that came in her way, to save the life of her husband, with whom God was displeased for this neglect of complying with the law, whatever might be his pretext. It was not fit that he should be a legislator, who was not a pattern of obedience. (Tirinus) ---

Spouse. I have redeemed thee from destruction, by shedding the blood of my son; therefore I will deem this a ratification of our marriage. Never forget our union, which costs me so much, and which has placed you in such imminent danger. The Hebrew mothers style their newly circumcised infants bloody spouses, in imitation of Sephora, who on this occasion perhaps addresses the words to Eliezer. The Septuagint read, "Sephora....fell at his feet, and said, the blood of my son's circumcision has ceased to flow," &c., which is not very easy to understand.

Haydock: Exo 4:27

Of God. Horeb, where both brothers met, after Sephora was returned to her father.

Haydock: Exo 4:30

The three signs, prescribed above, in proof of their mission. (Calmet)

Gill: Exo 4:20

And Moses took his wife, and his sons,.... Gershom and Eliezer; by which it appears that he intended to stay in Egypt, and that he believed that God would work deliverance by him:

and set them upon an ass: which though with us a mean creature, yet in those times and countries were rode upon by great personages; and these, as Aben Ezra says, were reckoned in Egypt more honourable than mules. It may be the singular is put for the plural, and that each of them was set upon an ass, with servants to take care of them:

and he returned to the land of Egypt; that is, he set forward to go thither; for before he got thither, various things are related which befell him:

and Moses took the rod of God in his hand: his shepherd's staff, so called, because God ordered him to take it; and besides, he had wrought signs and wonders by it already, and would do many more.

Gill: Exo 4:21

And the Lord said unto Moses,.... At the same time he appeared to him in Midian, and ordered him to go into Egypt, even before his departure thither:

when thou goest to return into Egypt; and when got thither; for before the thing directed to in the next clause could not be done:

see that thou do all these wonders before Pharaoh which I have put in thine hand; not the three signs or wonders, related in the preceding part of the chapter, for they were to be done not before Pharaoh, but before the children of Israel; but these are the wonders he was to do in the sight of Pharaoh, by inflicting the various plagues on him and his people, for refusing to let Israel go, and which God had put in the power of Moses to perform, and that by means of the rod in his hand he ordered him to take with him, Exo 4:17,

but I will harden his heart, that he shall not let the people go; that is, not directly, not for some time, not until all the wonders are wrought, and plagues inflicted to bring him to it: he first hardening his own heart against God, and all remonstrances made unto him, it was but a righteous thing in God to give him up to the hardness of his heart, to deny him his grace, which only could soften it, and to leave him to the corruptions of his nature, and the temptations of Satan; and by leaving him to strong delusions, to believe the lying miracles of his magicians: this the Lord thought fit to acquaint Moses with, lest he should be discouraged by his refusal to dismiss Israel.

Gill: Exo 4:22

And thou shall say unto Pharaoh,.... When arrived in Egypt, and in his presence:

thus saith the Lord; he was to declare to him that he came in his name, and by his orders, and, as an ambassador of his, required the dismission of the children of Israel out of Egypt:

Israel is my son, even my firstborn; as dear to him as a man's firstborn is, or as his only son: adoption is one of the privileges peculiar to Israel after the flesh, even national adoption, with all the external privileges appertaining to it, Rom 9:4.

Gill: Exo 4:23

And I say unto thee, let my son go, that he may serve me,.... Worship God according to his will in the place he had designed for him, and where he might be safe and free; and which service was due from him as a son, and to be performed not in a servile way, but in a filial manner, and therefore as a servant he could demand his dismission, and much more as his son; and this is required in an authoritative way, for saying is here commanding, insisting on it as a point of right to be done:

and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn; meaning, not only in a strict and literal sense Pharaoh's firstborn son, and heir to his crown, but the firstborn of all his subjects, which in a civil sense were his. This was not to be said to Pharaoh at the first opening of his commission to him, but after all methods had been tried, and the several other plagues designed were inflicted on him to no purpose, he was to be told this, which was the last plague, and succeeded; but this is told to Moses before hand, that when other messages he should be sent with to him, and all that should be done by him would prove ineffectual, this, when sent with and performed, would have the desired effect.

Gill: Exo 4:24

And it came to pass by the way, in the inn,.... As Moses and his family were travelling in their way to Egypt, at an inn where they stopped for the refreshment of themselves and cattle, or in order to lodge all night: so it was, that the Lord met him, and sought to kill him; not the uncircumcised son of Moses, as some think, but Moses himself, who had neglected the circumcision of his son; that from the context, and the fact of Zipporah, after related, seems to be the reason of the divine displeasure, and not his bringing his family with him, supposed to be an hinderance of him in his work, nor of his staying too long at the inn, and not hastening his journey, which are the reasons given by some: and Moses's neglect of circumcision was not owing to the disuse of it among the Midianites, who being the descendants of Abraham, it is highly probable they retained this rite, and that it was used in Jethro's family, since Zipporah well understood the nature of it, and how to perform it; and it looks as if her eldest son had been circumcised before, seeing only one was now circumcised by her; but the Midianites perhaps followed the same practice as the Ishmaelites did, who were their neighbours, and the descendants of Abraham also, who deferred it till their children were thirteen years of age; or if this child was a very young one, it might have been put off, because of the journey they were just about to take, and purposing to do it when come into Egypt; but this was resented by the Lord in Moses, who had such knowledge of the law of God; and this displeasure of Jehovah might be signified either by inflicting some disease upon him, as Aben Ezra and Kimchi think, which threatened him with death, or by appearing in a terrible manner, as the angel of the Lord did to Balaam, with a drawn sword in his hand.

Gill: Exo 4:25

Then Zipporah took a sharp stone, and cut off the foreskin of her son,.... Perceiving that it was the neglect of circumcising her son was the cause of the divine displeasure against her husband; and he being either so ill through the disease upon him, or so terrified with the appearance of the Lord to him, in the manner it was, that he could not perform this rite himself, she undertook it; and, according to the Jewish canons ^b, a woman may circumcise; and having with her no instrument more proper to do it with, took a sharp stone, very probably a flint, of which there was great plenty in Arabia Petraea, where she was, and did it; and so the Jewish writers say ^c, they circumcise with a flint stone, with glass, or anything that will cut; and such like actions have been performed with sharp stones among the Heathens ^d: and cast it at his feet; not at the feet of the infant Eliezer, as R. Samuel in Aben Ezra; the blood of the circumcision running down to his feet, as Lyra interprets it; and so touched his feet ^e, as some render the words; not cast at the feet of the destroying angel, as the Targums of Jonathan and Jerusalem, in order to pacify him; but at the feet of Moses, as the Jerusalem Talmud ^f; and so Jarchi and Aben Ezra:

and said, surely a bloody husband art thou to me; those who think it was at the feet of the child the foreskin was cast, take these words to be spoken of that, and observe that it is usual for women, at the circumcision of a child, to call it a bridegroom or husband, because it is then espoused unto, and reckoned among the people of God; but this is not well supported; it is a custom of too late a date to give any countenance to such a sense of the words, which seem plain enough to be spoken to and of Moses; but not in an angry upbraiding way, as if he was a bloody cruel man to oblige her to do such an action, but rather in a congratulatory way, as being thankful and rejoicing, that by this means, through the blood of the circumcision, she had saved her husband's life; and as it were in that way had bought him, and afresh espoused him to herself as her husband; or otherwise it would have been all over with him, but now to her great joy he was delivered from the threatened destruction, and restored to her; and so the Targums of Jonathan and Jerusalem paraphrase the next verse,"then Zipporah gave praise, and said, how amiable is the blood of circumcision, which hath delivered my husband from the hand of the destroying angel.''

Gill: Exo 4:26

So he let him go,.... That is, the Lord let Moses go; suffered him to go on his journey without any further interruption; as the Targums, "it", the angel, ceased from him, or left him; or the disease and trembling departed from him, as Aben Ezra, and he was quite well and easy; though Grotius, after Lyra, understands it of Zipporah, she departed from him, that is, from Moses, and returned to Midian again, as it seems she did; but this the grammatical construction of the words will not bear, being masculine, though sometimes the masculine is used of women, as in Exo 1:21,

then she said, a bloody husband thou art because of the circumcision; this is repeated, partly to give the reason of her calling him a bloody husband, because of the circumcision, and partly because of her great joy on occasion of her husband's restoration to her by this means.

Gill: Exo 4:27

And the Lord said unto Aaron,.... He appeared to him in a dream or vision, and to this reference is had in 1Sa 2:27.

go into the wilderness to meet Moses; in the wilderness of Arabia, through which Moses was to pass into Egypt, and who was now set out on his journey thitherward:

and he went; immediately, being obedient to the heavenly vision: and met him in the mount of God; in Horeb, where the Lord had appeared to Moses, and therefore called the mount of God, and where afterwards the law was given, and the covenant made with the people of Israel; and so the Targum of Jonathan paraphrases it,"in the mount on which the glory of God was revealed:"

and kissed him: as relations and intimate friends used to do at meeting or parting, to testify affection and respect; and Aaron must on all accounts be glad to meet Moses, both as he was his brother, whom he had not seen for many years, and as he was come to be a deliverer of the people of Israel. And it is observed, that it was but two days' journey from the land of Midian, where Jethro lived, from whence Moses set out; and that a common traveller cannot conveniently make the journey from Ramesses, or Grand Cairo (from whence it may be supposed Aaron set out), to Mount Horeb, in less than a fortnight, though he be carried on the back of a camel ^g; and yet Aaron reached this place by the time that Moses did, which shows that either he delayed setting out on his journey, or was detained long at the inn on the road, on account of what happened there.

Gill: Exo 4:28

And Moses told Aaron all the words of the Lord, who had sent him,.... He declared his mission and commission from God, and gave him the particulars of what was to be said both to the people of Israel and to the king of Egypt; and this he did, because Aaron was to be his spokesman unto them:

and all the signs which he had commanded him; to do, first before the children of Israel, and then before Pharaoh; before the one to obtain credit of them, as being sent of God, and before the other to get leave of him for the departure of Israel out of Egypt.

Gill: Exo 4:29

And Moses and Aaron went,.... Set forward for Egypt: and being come thither:

gathered together all the elders of the children of Israel; the heads of tribes and families, as many as they could conveniently get together in one place; probably in the metropolis of the kingdom, where Pharaoh's palace was, since we quickly hear of their going in to him.

Gill: Exo 4:30

And Aaron spake all the words which the Lord had spoken unto Moses,.... As Moses had related to him, being his mouth and spokesman:

and did the signs in the sight of the people; not Aaron, but Moses, and these were the turning of his rod into a serpent, and the serpent into a rod again; putting his hand into and out of his bosom, when it was leprous, and then doing the same when it was well again; and taking water out of the river, and changing it into blood, which he did for the confirmation of his mission.

Gill: Exo 4:31

And the people believed,.... That Moses was sent of God, and would be the deliverer of them:

and when they heard that the Lord had visited the children of Israel; in a way of grace and mercy, by raising such a redeemer and deliverer in the midst of them:

and that he had looked upon their affliction; with an eye of pity and compassion:

then they bowed their heads, and worshipped; adoring the goodness of God, and expressing their thankfulness for the notice he took of them, and signifying their readiness to obey all instructions and directions that should be given them.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 4:20

¹ tn Heb “And Moses took.”

² sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

³ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

NET Notes: Exo 4:21

¹ tn Heb “And Yahweh said.”

² tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

³ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

⁴ tn Or “in your power”; Heb “in your hand.”

⁵ tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

⁶ sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

⁷ tn Or “so that.”

NET Notes: Exo 4:22

¹ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

² tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

³ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

NET Notes: Exo 4:23

¹ tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.

² tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son.

³ tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague.

NET Notes: Exo 4:24

¹ tn Or “at a lodging place” or “at an inn.”

² sn The next section (vv. 24-26) records a rather strange story. God had said that if Pharaoh would not comply he would kill his son – but now God was ready to kill Moses, the representative of Israel, God’s own son. Apparently, one would reconstruct that on the journey Moses fell seriously ill, but his wife, learning the cause of the illness, saved his life by circumcising her son and casting the foreskin at Moses’ feet (indicating that it was symbolically Moses’ foreskin). The point is that this son of Abraham had not complied with the sign of the Abrahamic covenant. No one, according to Exod 12:40-51, would take part in the Passover-exodus who had not complied. So how could the one who was going to lead God’s people not comply? The bold anthropomorphisms and the location at the border invite comparisons with Gen 32, the Angel wrestling with Jacob. In both cases there is a brush with death that could not be forgotten. See also, W. Dumbrell, “Exodus 4:24-25: A Textual Re-examination,” HTR 65 (1972): 285-90; T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15; and L. Kaplan, “And the Lord Sought to Kill Him,” HAR 5 (1981): 65-74.

NET Notes: Exo 4:25

¹ tn Heb “to his feet.” The referent (Moses) has been specified in the translation for clarity. The LXX has “and she fell at his feet” and then “the blood of the circumcision of my son stood.” But it is clear that she caused the foreskin to touch Moses’ feet, as if the one were a substitution for the other, taking the place of the other (see U. Cassuto, Exodus, 60).

² sn U. Cassuto explains that she was saying, “I have delivered you from death, and your return to life makes you my bridegroom a second time, this time my blood bridegroom, a bridegroom acquired through blood” (Exodus, 60-61).

NET Notes: Exo 4:26

¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

² tn Or “Therefore.” The particle אָז (’az) here is not introducing the next item in a series of events. It points back to the past (“at that time,” see Gen 4:26) or to a logical connection (“therefore, consequently”).

³ tn The Hebrew simply has לַמּוּלֹת (lammulot, “to the circumcision[s]”). The phrase explains that the saying was in reference to the act of circumcision. Some scholars speculate that there was a ritual prior to marriage from which this event and its meaning derived. But it appears rather that if there was some ancient ritual, it would have had to come from this event. The difficulty is that the son is circumcised, not Moses, making the comparative mythological view untenable. Moses had apparently not circumcised Eliezer. Since Moses was taking his family with him, God had to make sure the sign of the covenant was kept. It may be that here Moses sent them all back to Jethro (18:2) because of the difficulties that lay ahead.

NET Notes: Exo 4:27

¹ tn Heb “And Yahweh said.”

² tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.

³ tn Heb “and kissed him.”

NET Notes: Exo 4:28

¹ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

NET Notes: Exo 4:29

¹ sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21).

NET Notes: Exo 4:30

¹ tn Heb “And Aaron spoke.”

NET Notes: Exo 4:31

¹ tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyismÿkhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyismÿ’u, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.

tn The form is the preterite with the vav consecutive, “and they heard.” It clearly is a temporal clause subordinate to the following verbs that report how they bowed and worshiped. But it is also in sequence to the preceding: they believed, and then they bowed when they heard.

² tn Or “intervened for.” The word פָּקַד (paqad) has traditionally been translated “visited,” which is open to many interpretations. It means that God intervened in the life of the Israelites to bless them with the fulfillment of the promises. It says more than that he took notice of them, took pity on them, or remembered them. He had not yet fulfilled the promises, but he had begun to act by calling Moses and Aaron. The translation “attended to” attempts to capture that much.

³ tn The verb וַיִּשְׁתַּחֲוּוּ (vayyishtakhavu) is usually rendered “worshiped.” More specifically, the verbal root חָוָה (khava) in the hishtaphel stem means “to cause oneself to be low to the ground.” While there is nothing wrong with giving it a general translation of “worship,” it may be better in a passage like this to take it in conjunction with the other verb (“bow”) as a verbal hendiadys, using it as an adverb to that verb. The implication is certainly that they prayed, or praised, and performed some other aspect of worship, but the text may just be describing it from their posture of worship. With this response, all the fears of Moses are swept aside – they believed and they were thankful to God.

Geneva Bible: Exo 4:20

And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the ^{( h )} rod of God in his hand.

^{( h )} By which he wrought the miracles.

Geneva Bible: Exo 4:21

And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will ^{( i )} harden his heart, that he shall not let the people go.

^{( i )} By receiving my spirit and delivering him to Satan to increase his anger.

Geneva Bible: Exo 4:22

And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my ^{( k )} firstborn:

^{( k )} Meaning, most dear to him.

Geneva Bible: Exo 4:24

And it came to pass by the way in the inn, that the LORD met him, and ^{( l )} sought to kill him.

^{( l )} God punished him with sickness for neglecting his ordinances.

Geneva Bible: Exo 4:25

Then Zipporah took a sharp stone, and ^{( m )} cut off the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me.

^{( m )} This act was extraordinary: for Moses was very sick and God even then required it.

Geneva Bible: Exo 4:31

And the ^{( n )} people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

^{( n )} So that Moses had experience of God's promise that he would have good success.

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 Jethro.

21 God's message to Pharaoh.

24 Zipporah circumcises her son.

27 Aaron is sent to meet Moses.

29 The people believe them.

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 Israelites; and now God, in the way of righteous judgment, hardens his heart against the teaching of the miracles, and the terror of the plagues. But whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. He must demand a discharge for Israel, Let my son go; not only my servant, whom thou hast no right to detain, but my son. It is my son that serves me, and therefore must be spared, must be pleaded for. In case of refusal I will slay thy son, even thy first-born. As men deal with God's people, let them expect so to be dealt with.

MHCC: Exo 4:24-31

God met Moses in anger. The Lord threatened him with death or sent sickness upon him, as the punishment of his having neglected to circumcise his son. When God discovers to us what is amiss in our lives, we must give all diligence to amend it speedily. This is the voice of every rod; it calls us to return to Him that smites us. God sent Aaron to meet Moses. The more they saw of God's bringing them together, the more pleasant their interview was. The elders of Israel met them in faith, and were ready to obey them. It often happens, that less difficulty is found than was expected, in such undertakings as are according to the will of God, and for his glory. Let us but arise and try at our proper work, the Lord will be with us and prosper us. If Israel welcomed the tidings of their deliverance, and worshipped the Lord, how should we welcome the glad tidings of redemption, embrace it in faith, and adore the Redeemer!

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 therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.

II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And, 1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, Exo 4:19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, etc. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Psa 142:3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, Exo 4:21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour. 3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord. 4. Words are put into his mouth with which to address Pharaoh, Exo 4:22, Exo 4:23. God had promised him (Exo 4:12), I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused."(3.) He must demand a discharge for them: " Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for,"Mal 3:17. (4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle.

III. Moses addresses himself to this expedition. When God had assured him (Exo 4:19) that the men were dead who sought his life, immediately it follows (Exo 4:20), he took his wife, and his sons, and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision.

Matthew Henry: Exo 4:24-31

Moses is here going to Egypt, and we are told,

I. How God met him in anger, Exo 4:24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,

1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (1Sa 2:29); and see Mat 10:37. (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.

2. God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.

3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words - solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it) - I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.

4. The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so. (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.

II. How Aaron met him in love, Exo 4:27, Exo 4:28. 1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends. 2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him. 3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called. 4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, Exo 4:28. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.

III. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, Exo 4:29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (Exo 3:18), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: They bowed their heads and worshipped, therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.

Keil-Delitzsch: Exo 4:19-31

Return of Moses to Egypt. - Exo 4:19-23. On leaving Midian, Moses received another communication from God with reference to his mission to Pharaoh. The word of Jehovah , in Exo 4:19, is not to be regarded as a summary of the previous revelation, in which case ויּאמר would be a pluperfect, nor as the account of another writer, who placed the summons to return to Egypt not in Sinai but in Midian. It is not a fact that the departure of Moses is given in Exo 4:18; all that is stated there is, that Jethro consented to Moses' decision to return to Egypt. It was not till after this consent that Moses was able to prepare for the journey. During these preparations God appeared to him in Midian, and encouraged him to return, by informing him that all the men who had sought his life, i.e., Pharaoh and the relatives of the Egyptian whom he had slain, were now dead.

Exo 4:20

Moses then set out upon his journey, with his wife and sons. בּניו is not to be altered into בּנו , as Knobel supposes, notwithstanding the fact that the birth of only one son has hitherto been mentioned (Exo 2:22); for neither there, nor in this passage (Exo 4:25), is he described as the only son. The wife and sons, who were still young, he placed upon the ass (the one taken for the purpose), whilst he himself went on foot with "the staff of God"- as the staff was called with which he was to perform the divine miracles (Exo 4:17) - in his hand. Poor as his outward appearance might be, he had in his hand the staff before which the pride of Pharaoh and all his might would have to bow.

Exo 4:21

" In thy going (returning) to Egypt, behold, all the wonders which I have put into thy hand, thou doest them before Pharaoh ." מופת , τὸ τέρας , portentum , is any object (natural event, thing, or person) of significance which surpasses expectation or the ordinary course of nature, and excites wonder in consequence. It is frequently connected with אות , σημεῖον , a sign (Deu 4:34; Deu 6:22; Deu 7:19, etc.), and embraces the idea of אות within itself, i.e., wonder-sign. The expression, " all those wonders,"does not refer merely to the three signs mentioned in Exo 4:2-9, but to all the miracles which were to be performed by Moses with the staff in the presence of Pharaoh, and which, though not named, were put into his hand potentially along with the staff. - But all the miracles would not induce Pharaoh to let Israel go, for Jehovah would harden his heart. את־לבּו אחזּק אני , lit., I will make his heart firm , so that it will not move, his feelings and attitude towards Israel will not change. For אחזּק אני or וחזּקתּי (Exo 14:4) and מחזּק אני (Exo 14:17), we find אקשׁה אני in Exo 7:3, "I will make Pharaoh's heart hard , or unfeeling;"and in Exo 10:1, הכבּדתּי אני "I have made his heart heavy ,"i.e., obtuse, or insensible to impressions or divine influences. These three words are expressive of the hardening of the heart.

The hardening of Pharaoh is ascribed to God, not only in the passages just quoted, but also in Exo 9:12; Exo 10:20, Exo 10:27; Exo 11:10; Exo 14:8; that is to say, ten times in all; and that not merely as foreknown or foretold by Jehovah, but as caused and effected by Him. In the last five passages it is invariably stated that "Jehovah hardened ( יהזּק ) Pharaoh's heart."But it is also stated just as often, viz., ten times, that Pharaoh hardened his own heart, or made it heavy or firm; e.g., in Exo 7:13, Exo 7:22; Exo 8:15; Exo 9:35, לב ויּחזק "and Pharaoh's heart was (or became) hard;"Exo 7:14, לב כּבד "Pharaoh's heart was heavy;"in Exo 9:7, ל יכבּד ; in Exo 8:11, Exo 8:28; Exo 9:34, את־לבּו ויּכבּד or והכבּד ; in Exo 13:15, פ הקשׁה כּי "for Pharaoh made his heart hard."According to this, the hardening of Pharaoh was quite as much his own act as the decree of God. But if, in order to determine the precise relation of the divine to the human causality, we look more carefully at the two classes of expressions, we shall find that not only in connection with the first sign, by which Moses and Aaron were to show their credentials as the messengers of Jehovah , sent with the demand that he would let the people of Israel go (Exo 7:13-14), but after the first five penal miracles, the hardening is invariably represented as his own. After every one of these miracles, it is stated that Pharaoh's heart was firm, or dull, i.e., insensible to the voice of God, and unaffected by the miracles performed before his eyes, and the judgments of God suspended over him and his kingdom, and he did not listen to them (to Moses and Aaron with their demand), or let the people go (Exo 7:22; Exo 8:8, Exo 8:15, Exo 8:28; Exo 9:7). It is not till after the sixth plague that it is stated that Jehovah made the heart of Pharaoh firm (Exo 9:12). At the seventh the statement is repeated, that "Pharaoh made his heart heavy"(Exo 9:34-35); but the continued refusal on the part of Pharaoh after the eighth and ninth (Exo 10:20, Exo 10:27) and his resolution to follow the Israelites and bring them back again, are attributed to the hardening of his heart by Jehovah (Exo 14:8, cf. Exo 14:4 and Exo 14:17). This hardening of his own heart was manifested first of all in the fact, that he paid not attention to the demand of Jehovah addressed to him through Moses, and would not let Israel go; and that not only at the commencement, so long as the Egyptian magicians imitated the signs performed by Moses and Aaron (though at the very first sign the rods of the magicians, when turned into serpents, were swallowed by Aaron's, Exo 7:12-13), but even when the magicians themselves acknowledged, "This is the finger of God"(Exo 8:19). It was also continued after the fourth and fifth plagues, when a distinction was made between the Egyptians and the Israelites, and the latter were exempted from the plagues, - a fact of which the king took care to convince himself (Exo 9:7). And it was exhibited still further in his breaking his promise, that he would let Israel go if Moses and Aaron would obtain from Jehovah the removal of the plague, and in the fact, that even after he had been obliged to confess, "I have sinned, Jehovah is the righteous one, I and my people are unrighteous"(Exo 9:27), he sinned again, as soon as breathing-time was given him, and would not let the people go (Exo 9:34-35). Thus Pharaoh would not bend his self-will to the will of God, even after he had discerned the finger of God and the omnipotence of Jehovah in the plagues suspended over him and his nation; he would not withdraw his haughty refusal, notwithstanding the fact that he was obliged to acknowledge that it was sin against Jehovah. Looked at from this side, the hardening was a fruit of sin, a consequence of that self-will, high-mindedness, and pride which flow from sin, and a continuous and ever increasing abuse of that freedom of the will which is innate in man, and which involves the possibility of obstinate resistance to the word and chastisement of God even until death. As the freedom of the will has its fixed limits in the unconditional dependence of the creature upon the Creator, so the sinner may resist the will of God as long as he lives. But such resistance plunges him into destruction, and is followed inevitably by death and damnation. God never allows any man to scoff at Him. Whoever will not suffer himself to be led, by the kindness and earnestness of the divine admonitions, to repentance and humble submission to the will of God, must inevitably perish, and by his destruction subserve the glory of God, and the manifestation of the holiness, righteousness, and omnipotence of Jehovah.

But God not only permits a man to harden himself; He also produces obduracy, and suspends this sentence over the impenitent. Not as though God took pleasure in the death of the wicked! No; God desires that the wicked should repent of his evil way and live (Eze 33:11); and He desires this most earnestly, for "He will have all men to be saved and to come unto the knowledge of the truth"(1Ti 2:4, cf. 2Pe 3:9). As God causes His earthly sun to rise upon the evil and the good, and sendeth rain on the just and the unjust (Mat 5:45), so He causes His sun of grace to shine upon all sinners, to lead them to life and salvation. But as the earthly sun produces different effects upon the earth, according to the nature of the soil upon which it shines, so the influence of the divine sun of grace manifests itself in different ways upon the human heart, according to its moral condition.

(Note: "The sun, by the force of its heat, moistens the wax and dries the clay, softening the one and hardening the other; and as this produces opposite effects by the same power, so, through the long-suffering of God, which reaches to all, some receive good and others evil, some are softened and others hardened."- ( Theodoret, quaest. 12 in Ex .))

The penitent permit the proofs of divine goodness and grace to lead them to repentance and salvation; but the impenitent harden themselves more and more against the grace of God, and so become ripe for the judgment of damnation. The very same manifestation of the mercy of God leads in the case of the one to salvation and life, and in that of the other to judgment and death, because he hardens himself against that mercy. In this increasing hardness on the part of the impenitent sinner against the mercy that is manifested towards him, there is accomplished the judgment of reprobation, first in God's furnishing the wicked with an opportunity of bringing fully to light the evil inclinations, desires, and thoughts that are in their hearts; and then, according to an invariable law of the moral government of the world, in His rendering the return of the impenitent sinner more and more difficult on account of his continued resistance, and eventually rendering it altogether impossible. It is the curse of sin, that it renders the hard heart harder, and less susceptible to the gracious manifestations of divine love, long-suffering, and patience. In this twofold manner God produces hardness, not only permissive but effective ; i.e., not only by giving time and space for the manifestation of human opposition, even to the utmost limits of creaturely freedom, but still more by those continued manifestations of His will which drive the hard heart to such utter obduracy that it is no longer capable of returning, and so giving over the hardened sinner to the judgment of damnation. This is what we find in the case of Pharaoh. After he had hardened his heart against the revealed will of God during the first five plagues, the hardening commenced on the part of Jehovah with the sixth miracle (Exo 9:12), when the omnipotence of God was displayed with such energy that even the Egyptian magicians were covered with the boils, and could no longer stand before Moses (Exo 9:11). And yet, even after this hardening on the part of God, another opportunity was given to the wicked king to repent and change his mind, so that on two other occasions he acknowledged that his resistance was sin, and promised to submit to the will of Jehovah (Exo 9:27., Exo 10:16.). But when at length, even after the seventh plague, he broke his promise to let Israel go, and hardened his heart again as soon as the plague was removed (Exo 9:34-35), Jehovah so hardened Pharaoh's heart that he not only did not let Israel go, but threatened Moses with death if he ever came into his presence again (Exo 10:20, Exo 10:27-28). The hardening was now completed so that he necessarily fell a victim to judgment; though the very first stroke of judgment in the slaying of the first-born was an admonition to consider and return. And it was not till after he had rejected the mercy displayed in this judgment, and manifested a defiant spirit once more, in spite of the words with which he had given Moses and Aaron permission to depart, "Go, and bless me also"(Exo 12:31-32), that God completely hardened his heart, so that he pursued the Israelites with an army, and was overtaken by the judgment of utter destruction.

Now, although the hardening of Pharaoh on the part of Jehovah was only the complement of Pharaoh's hardening of his own heart, in the verse before us the former aspect alone is presented, because the principal object was not only to prepare Moses for the opposition which he would meet with from Pharaoh, but also to strengthen his weak faith, and remove at the very outset every cause for questioning and omnipotence of Jehovah. If it was by Jehovah Himself that Pharaoh was hardened, this hardening, which He not only foresaw and predicted by virtue of His omniscience, but produced and inflicted through His omnipotence, could not possibly hinder the performance of His will concerning Israel, but must rather contribute to the realization of His purposes of salvation and the manifestation of His glory (cf. Exo 9:16; Exo 10:2; Exo 14:4, Exo 14:17-18).

Exo 4:22-23

In order that Pharaoh might form a true estimate of the solemnity of the divine command, Moses was to make known to him not only the relation of Jehovah to Israel, but also the judgment to which he would be exposed if he refused to let Israel go. The relation in which Israel stood to Jehovah was expressed by God in the words, "Israel is My first-born son."Israel was Jehovah's son by virtue of his election to be the people of possession (Deu 14:1-2). This election began with the call of Abraham to be the father of the nation in which all the families of the earth were to be blessed. On the ground of this promise, which was now to be realized in the seed of Abraham by the deliverance of Israel out of Egypt, the nation of Israel is already called Jehovah's "son,"although it was through the conclusion of the covenant at Sinai that it was first exalted to be the people of Jehovah's possession out of all the nations (Exo 19:5-6). The divine sonship of Israel was therefore spiritual in its nature: it neither sprang from the fact that God, as the Creator of all nations, was also the Creator, or Begetter, and Father of Israel, nor was it founded, as Baumgarten supposes, upon "the physical generation of Isaac, as having its origin, not in the power of nature, but in the power of grace."The relation of God, as Creator, to man His creature, is never referred to in the Old Testament as that of a father to a son; to say nothing of the fact that the Creator of man is Elohim , and not Jehovah . Wherever Jehovah is called the Father, Begetter, or Creator of Israel (even in Deu 32:18; Jer 2:27; Isa 44:8; Mal 1:6 and Mal 2:10), the fatherhood of God relates to the election of Israel as Jehovah's people of possession. But the election upon which the υἱοθεσία of Israel was founded, is not presented in the aspect of a "begetting through the Spirit;"it is spoken of rather as acquiring or buying ( קנה ), making ( עשׂה ), founding or establishing ( כּנן , Deu 32:6). Even the expressions, "the Rock that begat thee,""God that bare thee"(Deu 32:18), do not point to the idea of spiritual generation, but are to be understood as referring to the creation; just as in Psa 90:2, where Moses speaks of the mountains as "brought forth"and the earth as "born."The choosing of Israel as the son of God was an adoption flowing from the free grace of God which involved the loving, fatherly treatment of the son, and demanded obedience, reverence, and confidence towards the Father (Mal 1:6). It was this which constituted the very essence of the covenant made by Jehovah with Israel, that He treated it with mercy and love (Hos 11:1; Jer 31:9, Jer 31:20), pitied it as a father pitieth his children (Psa 103:13), chastened it on account of its sins, yet did not withdraw His mercy from it (2Sa 7:14-15; Psa 89:31-35), and trained His son to be a holy nation by the love and severity of paternal discipline. - Still Israel was not only a son, but the " first-born son "of Jehovah. In this title the calling of the heathen is implied. Israel was not to be Jehovah's only son, but simply the first-born, who was peculiarly dear to his Father, and had certain privileges above the rest. Jehovah was about to exalt Israel above all the nations of the earth (Deu 28:1). Now, if Pharaoh would not let Jehovah 's first-born son depart, he would pay the penalty in the life of his own first-born (cf. Exo 12:29). In this intense earnestness of the divine command, Moses had a strong support to his faith. If Israel was Jehovah's first-born son, Jehovah could not relinquish him, but must deliver His son from the bondage of Egypt.

Exo 4:24-26

But if Moses was to carry out the divine commission with success, he must first of all prove himself to be a faithful servant of Jehovah in his own house. This he was to learn from the occurrence at the inn: an occurrence which has many obscurities on account of the brevity of the narrative, and has received many different interpretations. When Moses was on the way, Jehovah met him at the resting-place ( מלון , see Gen 42:27), and sought to kill him. In what manner, is not stated: whether by a sudden seizure with some fatal disease, or, what is more probable, by some act proceeding directly from Himself, which threatened Moses with death. This hostile attitude on the part of God was occasioned by his neglect to circumcise his son; for, as soon as Zipporah cut off (circumcised) the foreskin of her son with a stone, Jehovah let him go. צור = צוּר , a rock, or stone, here a stone knife, with which, according to hereditary custom, the circumcision commanded by Joshua was also performed; not, however, because "stone knives were regarded as less dangerous than those of metal,"nor because "for symbolical reasons preference was given to them, as a simple production of nature, over the metal knives that had been prepared by human hands and were applied to daily use."For if the Jews had detected any religious or symbolical meaning in stone, they would never have given it up for iron or steel, but would have retained it, like the Ethiopian tribe of the Alnaii, who used stone knives for that purpose as late as 150 years ago; whereas, in the Talmud, the use of iron or steel knives for the purpose of circumcision is spoken of, as though they were universally employed. Stone knives belong to a time anterior to the manufacture of iron or steel; and wherever they were employed at a later period, this arose from a devoted adherence to the older and simpler custom (see my Commentary on Jos 5:2). From the word "her son ,"it is evident that Zipporah only circumcised one of the two sons of Moses (Exo 4:20); so that the other, not doubt the elder, had already been circumcised in accordance with the law. Circumcision had been enjoined upon Abraham by Jehovah as a covenant sign for all his descendants; and the sentence of death was pronounced upon any neglect of it, as being a breach of the covenant (Gen 17:14). Although in this passage it is the uncircumcised themselves who are threatened with death, yet in the case of children the punishment fell upon the parents, and first of all upon the father, who had neglected to keep the commandment of God. Now, though Moses had probably omitted circumcision simply from regard to his Midianitish wife, who disliked this operation, he had been guilty of a capital crime, which God could not pass over in the case of one whom He had chosen to be His messenger, to establish His covenant with Israel. Hence He threatened him with death, to bring him to a consciousness of his sin, either by the voice of conscience or by some word which accompanied His attack upon Moses; and also to show him with what earnestness God demanded the keeping of His commandments. Still He did not kill him; for his sin had sprung from weakness of the flesh, from a sinful yielding to his wife, which could both be explained and excused on account of his position in the Midianite's house. That Zipporah's dislike to circumcision had been the cause of the omission, has been justly inferred by commentators from the fact, that on Jehovah's attack upon Moses, she proceeded at once to perform what had been neglected, and, as it seems, with inward repugnance. The expression, "She threw (the foreskin of her son) at his (Moses') feet,"points to this ( ל הגּיע , as in Isa 25:12). The suffix in רגליו ( his feet) cannot refer to the son, not only because such an allusion would give no reasonable sense, but also because the suffix refers to Moses in the immediate context, both before (in המיתו , Exo 4:24) and after (in ממּנּוּ , Exo 4:26); and therefore it is simpler to refer it to Moses here. From this it follows, then, that the words, "a blood-bridegroom art thou to me,"were addressed to Moses, and not to the boy. Zipporah calls Moses a blood-bridegroom, "because she had been compelled, as it were, to acquire and purchase him anew as a husband by shedding the blood of her son"( Glass ). "Moses had been as good as taken from her by the deadly attack which had been made upon him. She purchased his life by the blood of her son; she received him back, as it were, from the dead, and married him anew; he was, in fact, a bridegroom of blood to her"( Kurtz ). This she said, as the historian adds, after God had let Moses, go, למּוּלות , "with reference to the circumcisions."The plural is used quite generally and indefinitely, as Zipporah referred not merely to this one instance, but to circumcision generally. Moses was apparently induced by what had occurred to decide not to take his wife and children with him to Egypt, but to send them back to his father-in-law. We may infer this from the fact, that it was not till after Israel had arrived at Sinai that he brought them to him again (Exo 18:2).

Exo 4:27-31

After the removal of the sin, which had excited the threatening wrath of Jehovah, Moses once more received a token of the divine favour in the arrival of Aaron, under the direction of God, to meet him at the Mount of God (Exo 3:1). To Aaron he related all the words of Jehovah, with which He had sent (commissioned) him ( שׁלח with a double accusative, as in 2Sa 11:22; Jer 42:5), and all the signs which He had commanded him ( צוּה also with a double accusative, as in Gen 6:22). Another proof of the favour of God consisted of the believing reception of his mission on the part of the elders and the people of Israel. " The people believed "( ויּאמן ) when Aaron communicated to them the words of Jehovah to Moses, and did the signs in their presence. "And when they heard that Jehovah had visited the children of Israel, and had looked upon their affliction, they bowed and worshipped." ( Knobel is wrong in proposing to alter ישׁמעוּ into ישׂמחוּ , according to the Sept. rendering, καὶ ἐχάρη ). The faith of the people, and the worship by which their faith was expressed, proved that the promise of the fathers still lived in their hearts. And although this faith did not stand the subsequent test (Exo 5), yet, as the first expression of their feelings, it bore witness to the fact that Israel was willing to follow the call of God.

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 story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 4:19-31

7. Moses' return to Egypt 4:19-31

4:19-23 Moses did not return immediately to Egypt when he arrived back in Midian following his encounter with God at Horeb (v. 19). God spoke to him again in Midian and sent him back to Egypt assuring His servant that everyone who had sought his life earlier had died.

Verse 20 describes what Moses did after God's full revelation to him in Midian that continues in verses 21-23. In chronological order verse 20 follows verse 23.

God gave Moses a preview of all that would take place in his dealings with Pharaoh (vv. 21-23).

When God said He would harden Pharaoh's heart (v. 21), He was not saying that Pharaoh would be unable to choose whether he would release the Israelites. God made Pharaoh's heart progressively harder as the king chose to disobey God's will (cf. Lev. 26:23-24).

"The hardening of Pharaoh is ascribed to God, not only in the passages just quoted [14:4, 17; 7:3; and 10:1], but also in 9:12; 10:20, 27; 11:10; 14:8; that is to say, ten times in all; and that not merely as foreknown by Jehovah, but as caused and effected by Him. In the last five passages it is invariably stated that Jehovah hardened . . . Pharaoh's heart.' But it is also stated just as often, viz. ten times, that Pharaoh hardened his own heart, or made it heavy or firm; e.g., in 7:13, 22; 8:15; 9:35; . . . 7:14; . . . 9:7; . . . 8:11, 28; 9:34; . . . 13:15. . . .

"According to this, the hardening of Pharaoh was quite as much his own act as the decree of God. But if, in order to determine the precise relation of the divine to the human causality, we look more carefully at the two classes of expressions, we shall find that not only in connection with the first sign, by which Moses and Aaron were to show their credentials as the messengers of Jehovah, sent with the demand that he would let the people of Israel go (7:13-14), but after the first five penal miracles, the hardening is invariably represented as his own. . . . It is not till after the sixth plague that it is stated that Jehovah made the heart of Pharaoh firm (9:12). . . . Looked at from this side, the hardening was a fruit of sin, a consequence of self-will, high-mindedness, and pride which flowed from sin, and a continuous and ever increasing abuse of that freedom of the will which is innate in man, and which involves the possibility of obstinate resistance to the word and chastisement of God even until death. . . .

". . . God not only permits a man to harden himself; He also produced obduracy, and suspends this sentence over the impenitent. Not as though God took pleasure in the death of the wicked! No; God desires that the wicked should repent of his evil way and live (Ezek. 33:11); and He desires this most earnestly, for He will have all men to be saved and to come unto the knowledge of the truth' (1 Tim. 2:4; cf. 2 Pet. 3:9). As God causes His earthly sun to rise upon the evil and the good, and sendeth rain on the just and the unjust (Matt. 5:45), so He causes His sun of grace to shine upon all sinners, to lead them to life and salvation.

"The sun, by the force of its heat, moistens the wax and dries the clay, softening the one and hardening the other; and as this produces opposite effects by the same power, so, through the long-suffering of God, which reaches to all, some receive good and others evil, some are softened and others hardened' (Theodoret).

"It is the curse of sin, that it renders the hard heart harder, and less susceptible to the gracious manifestations of divine love, long-suffering, and patience. In this twofold manner God produces hardness, not only permissive but effective; i.e., not only by giving time and space for the manifestation of human opposition, even to the utmost limits of creaturely freedom, but still more by those continued manifestations of His will which drive the hard heart to such utter obduracy that it is no longer capable of returning, and so giving over the hardened sinner to the judgment of damnation. This is what we find in the case of Pharaoh."⁸⁴

Even though God's hardening of Pharaoh's heart was only the complement of Pharaoh's hardening his own heart, God revealed only the former action in verse 21. God's purpose in this revelation was to prepare Moses for the opposition he would face. He also intended to strengthen his faith by obviating any questions that might arise in Moses' mind concerning God's omniscience as his conflict with Pharaoh intensified.⁸⁵

"Egyptians believed that when a person died his heart was weighed in the hall of judgment. If one's heart was heavy' with sin, that person was judged. A stone beetle scarab was placed on the heart of the deceased person to suppress his natural tendency to confess sin which would subject himself to judgment. This hardening of the heart' by the scarab would result in salvation for the deceased.

"However, God reversed this process in Pharaoh's case. Instead of his heart being suppressed so that he was silent about his sin and thus delivered, his heart became hardened, he confessed his sin (Ex. 9:27, 34; 10:16-17), and his sinfully heavy heart resulted in judgment. For the Egyptians hardening of the heart' resulted in silence (absence of confession of sin) and therefore salvation. But God's hardening of Pharaoh's heart resulted in acknowledgment of sin and in judgment."⁸⁶

The real question that God's dealings with Pharaoh raises is, Does man have a free will? Man has limited freedom, not absolute freedom. We have many examples of this fact in analogous relationships. A child has limited freedom under his or her parent. An adult has limited freedom under his or her human government. Likewise individuals have limited freedom under divine government. God is sovereign, but we are responsible for the decisions God allows us to make (cf. John 1:12; 3:16, 36; 5:24; 6:47; 20:31; Rom. 9:14-21; Jer. 18:1-6).⁸⁷

"Childs suggests that the matter of causality in the heart-hardening is a side-track; that those critics, for example, who have seen here a theological dimension of predestination and freewill, have been wrong. I would say, No, they have been right (at least in principle) to sense such a dimension, but wrong to see the question of divine determination in human affairs arising only in connection with Pharaoh's heart-hardening. For the whole story may be seen in these terms--Moses and the people, as well as Pharaoh, exist and act within a framework of divine causality.' With them, too, the question arises, Are they independent agents? Are they manipulated by God? (Have they freewill? Are they pre-destined?') The story is about freedom; but freedom turns out to involve varieties of servitude.

"Thus Isbell's observation bears repeating: the story is above all one about masters, especially God. No one in the story entirely escapes God's control or its repercussions, whether directly or indirectly. Moses who sits removed in Midian finds himself forced by Yahweh into a direct servitude but is nevertheless allowed to develop a measure of freedom. Pharaoh (Egypt) exalts his own mastery and is cast into a total and mortal servitude. The people of Egypt and Israel are buffeted this way and that in varying indirect roles of servitude. . . .

"God himself is depicted as risking insecurity, because that is the price of allowing his servants a dimension of freedom. An exodus story that saw no murmuring, no rebellion (or potential for rebellion) by Moses and by Israel, would indeed be a fairy tale, a piece of soft romance. But to talk of God and insecurity' in the same breath is also to see that the gift of human freedom' (to some if not to others) itself creates external pressures on God which in turn circumscribe his own action. Egypt/Pharaoh must be made an example of, spectacularly, so that Israel, the whole world, may freely come to recognize that Yahweh is indeed master, one who remembers his obligations as well as one who demands service' (labour!). In short, in his relations with humankind, God's freedom is circumscribed by humankind just as the freedom of humankind is circumscribed by God."⁸⁸

Verses 22-23 summarize Moses' future messages to Pharaoh on several different occasions.

Israel was God's first-born son in the sense that it was the nation among all others on which God had chosen to place His special blessing. It was first in rank and preeminence by virtue of God's sovereign choice to bless Abraham's seed.

The essence of the conflict between Pharaoh and Yahweh was the issue of sovereignty. Were Egypt's gods or Israel's God sovereign? This issue stands out clearly in the following verses.

"The Egyptian state was not a man-made alternative to other forms of political organization [from the Egyptian point of view]. It was god-given, established when the world was created; and it continued to form part of the universal order. In the person of Pharaoh a superhuman being had taken charge of the affairs of man. . . . The monarch then was as old as the world, for the creator himself had assumed kingly office on the day of creation. Pharaoh was his descendant and his successor."⁸⁹

Pharaoh would not release Yahweh's metaphorical son, Israel. Therefore Yahweh would take Pharaoh's metaphorical son, namely, the Egyptians as a people, and his physical son, thus proving His sovereignty.

4:24-26 This brief account raises several questions.

Evidently God afflicted Moses because Moses had not been obedient to God. He failed to circumcise at least one of his two sons, perhaps the younger, Eliezer (18:3-4).⁹⁰ God's sentence for this sin of omission was death ("cut off from his people," cf. Gen. 17:14). God was ready to carry out this sentence on Moses for his failure (cf. 1 John 5:16). In doing this God was making Moses face his own incomplete obedience that reflected his lack of faith in God. God afflicted Moses, but whether He did so naturally or supernaturally is unclear and unimportant. In this incident God was bringing Moses to the place he brought Jacob when He wrestled with him at the Jabbok (Gen. 32). He was getting him to acknowledge His sovereignty.⁹¹

Zipporah ("little bird") performed the operation at her husband's insistence. It is obvious that she did not approve of it. Most scholars believe that Zipporah cut off the foreskin and threw it at Moses' feet.⁹² Perhaps because of her resistance to do the will of God Moses sent her and his sons back to her father at this time. Moses may have sent her back during or before the plagues when his life might have been in danger from the Egyptians. We have no record of when Moses' household returned to Midian, but we read of them rejoining Moses later at Sinai (18:2).

The "bridegroom of blood" figure (v. 26) evidently means as follows. Apparently Zipporah regarded her act of circumcising her son as what removed God's hand of judgment from Moses and restored him to life and to her again. It was as though God had given Moses a second chance and he had begun life as her husband over as a bridegroom (cf. Jonah).⁹³ She had accepted Yahweh's authority and demands and was now viewing Moses in the light of God's commission. She abandoned her claim to Moses and made him available to Yahweh's service.⁹⁴

"Moses has been chosen and commissioned by God, but he has shown himself far from enthusiastic about confronting the Pharaoh and threatening him with the death of his son. YHWH sets about showing Moses that although he is safe from other men (Ex. iv 19) he faces a much greater danger to his life in the wrath of the God whom he is so reluctant to serve (iv 14). Like Jacob before him, Moses must undergo a night struggle with his mysterious God before he can become a worthy instrument of YHWH and can enjoy a completely satisfactory relationship with his brother. In all this, Moses, like Jacob, is not only an historical person, but also a paradigm. The Israelite people, the people whom YHWH has encountered and whom he will slay with pestilence and sword if they go not out into the wilderness to serve him (v. 3), must ponder this story with fear and trembling.

"If Israel is to survive the wrath of YHWH, it must, our text implies, be by virtue of the spilling of atoning blood . . . Gershom's blood saves Moses, just as the blood of the Passover lamb will save the Israelites. Since for the sin of the Pharaoh his son's blood will be shed, it is appropriate that the blood which saves Moses should not be his own, but that of his son. It is also fitting that this blood should be blood shed during the rite of circumcision. Since before the Passover lamb is eaten the participants must all be circumcised, it is right that the neglect of Gershom's circumcision (though this omission is not the cause of the attack) should be repaired. The boy cannot be circumcised by his father, who is otherwise engaged, so Zipporah takes it upon herself, acting on behalf of her absent father, Jethro (hence the words to Moses You are my son-in-law by virtue of blood, the blood of circumcision'), to perform the rite, thus showing herself to be a worthy member of the elite class typified by Rahab the Canaanite harlot and Ruth the Moabitess--the foreign woman who puts Israelites to shame and earns the right to be held up as a model for imitation. Why does she touch Moses' raglayim ["feet"] with the severed foreskin? Although, as I have argued, Moses is to be thought of as already circumcised, this action of his wife is, I have suggested, to be construed as a symbolic act of re-circumcision: Moses as representative of the people as a whole is thus symbolically prepared for the imminent Passover celebration. The vocation of the Israelite is a matter of high moment. One's reluctance to serve YHWH wholeheartedly has to be broken down in a fearsome lone struggle in the darkness, and even then before one can meet YHWH there must be a twofold shedding of blood, the blood of circumcision and that of the Passover lamb. Furthermore, the pride of the male Israelite in his high vocation must needs be qualified, by reflecting that in his mysterious strategies for the world YHWH often employs in major roles those who are neither male nor even Israelite."⁹⁵

These few verses underscore a very important principle. Normally before God will use a person publicly he or she must first be obedient to God at home (cf. 1 Tim. 3:4-5).

"This story of Moses shows that God would rather have us die than take up His work with unconsecrated hearts and unsurrendered wills."⁹⁶

4:27-31 Aaron was probably in Egypt when God told him to meet Moses and directed him to Horeb (v. 27). Moses was apparently on his way from Midian back to Egypt when Aaron met him.⁹⁷

The Israelites believed what Moses and Aaron told them and what their miracles confirmed. They believed that the God of their fathers had appeared to Moses and had sent him to lead them out of Egypt and into the Promised Land (v. 31; cf. 3:6-4:9).

The relationship of faith and worship is clear in verse 31. Worship is an expression of faith.⁹⁸

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?"

Then Moses answered and said, "But suppose they will not believe me or listen to my voice; suppose they say, 'The LORD has not appeared to you.'"

a. But suppose they will not believe me: It was not wrong for Moses to initially ask Who am I that I should go to Pharaoh? in Exodus 3:11; this was a logical question considering how great the task was. Yet God answered this question more than adequately in Exodus 3:12: I will certainly be with you. After that point, and in this passage, Moses' questions show unbelief more than sincere seeking.

b. But suppose they will not believe me or listen to my voice: In Exodus 3:18, God promised that the leaders of Israel would listen to Moses. He said, "they will heed your voice." When Moses makes this protest he may as well be saying, "But what if you are wrong, God?"

i. It was good when Moses had no confidence in the flesh; but it is bad that he now lacked confidence in God.

2. (2-5) The first sign: Moses' rod turns to a snake and back again.

So the LORD said to him, "What is that in your hand?" He said, "A rod." And He said, "Cast it on the ground." So he cast it on the ground, and it became a serpent; and Moses fled from it. Then the LORD said to Moses, "Reach out your hand and take it by the tail" (and he reached out his hand and caught it, and it became a rod in his hand), that they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you."

a. What is that in your hand: This reflects a precious principle regarding how God uses men - God used what Moses had in his hand. Moses' years of tending sheep were not useless. Those years had put into Moses hand things he could use for God's glory. God didn't use the scepter that was in Moses' royal hand when he lived in Egypt, but He did use the simple shepherd's staff.

i. God likes to use what is in our hand.

· God used what was in Shamgar's hand (Judges 3:31)

· God used what was in David's hand (1 Samuel 17:49)

· God used the jawbone of a donkey in Samson's hand (Judges 15:15)

· God used five loaves and two fish in the hand of a little boy (John 6:9)

b. He said, "A rod": That rod of Moses would part the Red Sea. It would strike a rock and see water pour forth. It would be raised over battle until Israel was victorious. It would be called the rod of God (Exodus 4:20; 17:9).

c. It became a serpent: Not only did Moses' rod become a snake; it became a real snake that was frightening enough to Moses that he ran from it.

d. Reach out your hand and take it by the tail: We see the faith of Moses when he reached out to grab the snake when God commanded him to. The tail is the most dangerous place to grab a snake; yet Moses was unharmed.

i. In this little incident Moses learned how to do what God tells him to do even when it is uncomfortable.

e. That they may believe that the LORD God of their fathers . . . has appeared to you: This miracle would make the children of Israel realize that the God of Abraham, the God of Isaac, and the God of Jacob was with them and that the God of the covenant had not forsaken them.

3. (6-9) The second and third signs: Moses is made leprous and whole again; water turns to blood and back again.

Furthermore the LORD said to him, "Now put your hand in your bosom." And he put his hand in his bosom, and when he took it out, behold, his hand was leprous, like snow. And He said, "Put your hand in your bosom again." So he put his hand in his bosom again, and drew it out of his bosom, and behold, it was restored like his other flesh. "Then it will be, if they do not believe you, nor heed the message of the first sign, that they may believe the message of the latter sign. And it shall be, if they do not believe even these two signs, or listen to your voice, that you shall take water from the river and pour it on the dry land. And the water which you take from the river will become blood on the dry land."

a. It was restored like his other flesh: Each of the first two signs have to do with conversion. Something good and useful (a rod or a hand) is converted to something evil (a serpent or a leprous hand), and significantly, they are then converted back again.

i. There was a real message in the first two signs. The first said, "Moses, if you obey Me, your enemies will be made powerless." The second said "Moses, if you obey Me, your pollution can be made pure." Doubts in each of these areas probably hindered Moses, and before those signs ministered to anyone else, the ministered to Moses. This is the pattern with all God's leaders.

b. The water which you take from the river will become blood on the dry land: The third sign is simply a sign of judgment. Good, pure waters were made foul and bloody by the work of God and they did not turn back again. This showed that if the miracles of conversion did not turn the hearts of the people, then perhaps the sign of judgment will. If they do not believe even these two signs, or listen to your voice shows that if the sign of judgment is only given when unbelief persists in the face of the miracles of conversion right before them.

4. (10) Moses makes an excuse: "I can't speak well."

Then Moses said to the LORD, "O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue."

a. O my Lord, I am not eloquent: After these remarkably persuasive signs, Moses still objected to God's call. Moses revealed that he was not confident with his ability to speak - slow of speech is literally "heavy of mouth."

b. I am slow of speech and slow of tongue: It seems that Moses' excuse was not justified. Clearly 40 years before this Moses was not slow of speech and slow of tongue. Acts 7:22 says Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.

i. In those years of silence - preaching only to the sheep - Moses had to deal with all the discouragement and sense of failure and condemnation that accumulated over 40 years. It isn't hard to see why he now believes he can't do what he clearly thought he could do before.

ii. Instead of Moses "regressing" in speaking ability during those years in the desert, it is far more reasonable to believe that he has simply lost confidence in himself - something that can be good, but not if it makes him lose confidence in what God can do in him.

5. (11-12) God's response to Moses' excuse.

So the LORD said to him, "Who has made man's mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the LORD? Now therefore, go, and I will be with your mouth and teach you what you shall say."

a. Who made man's mouth? The fact that Moses believed that he was not eloquent is completely beside the point. The God who created the most eloquent mouths who ever lived was on his side.

b. Who has made man's mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the LORD? This is a dramatic statement revealing the sovereignty of God, and God reveals it in the context of an invitation to trust God and to work with Him.

i. There is not the slightest sense of fatalism in this declaration of God's sovereignty. It is never "God is so mighty we can't do anything," but it is always "God is so mighty, He can work through us if we make ourselves available."

c. Some have thought it cruel that God would say He makes the mute, the deaf, . . . the blind. Nevertheless the point here is not to analyze the origin of evil, but to show that God is so mighty that He can even call the mute, the deaf, and the blind to do His work. Moses' perceived inadequacies don't matter at all.

i. If Moses was a poor speaker, was this news to God? Does God have trouble keeping track of who is deaf, who is blind, and who is mute? Does Moses really think God made a mistake here?

ii. If Moses was a poor speaker, it didn't matter - the mighty God said, "I will be with your mouth and teach you what you shall say." By extension, God is sufficient for us, no matter what real or imagined inadequacies we have.

6. (13-17) Moses' unwillingness, and God's reply.

But he said, "O my Lord, please send by the hand of whomever else You may send." So the anger of the LORD was kindled against Moses, and He said: "Is not Aaron the Levite your brother? I know that he can speak well. And look, he is also coming out to meet you. When he sees you, he will be glad in his heart. Now you shall speak to him and put the words in his mouth. And I will be with your mouth and with his mouth, and I will teach you what you shall do. So he shall be your spokesman to the people. And he himself shall be as a mouth for you, and you shall be to him as God. And you shall take this rod in your hand, with which you shall do the signs."

a. Please send by the hand of whomever else You may send: Finally, Moses is done with excuses and declares the real state of his heart. Simply, he would much rather that God send someone else. His problem isn't really a lack of ability, it is a lack of willingness.

i. "It's common for men to give pretended reasons instead of one real one." (Benjamin Franklin)

b. So the anger of the LORD was kindled against Moses: God was not angry when Moses asked, "Who am I?" (Exodus 3:11). He was not angry when Moses asked, "Who should I say sent me?" (Exodus 3:13). He was not angry when Moses disbelieved God's Word and said, "suppose they will not believe me or listen to my voice" (Exodus 4:1). He was not even angry when Moses falsely claimed that he was not and had never been eloquent (Exodus 4:10) - but God was angry when Moses was just plain unwilling.

i. There may be a hundred understandable reasons why Moses was unwilling, some of them making a lot of sense. Perhaps Moses really wanted to serve, but was unwilling because of past rejection. Nevertheless, the bottom line is that Moses was unwilling, not unable.

c. Is not Aaron the Levite your brother? I know that he can speak well: When God brought Aaron to help lead with Moses, it was an expression of His chastening to Moses, not of His approval or "giving in" to Moses. Aaron was more of a problem to Moses than help.

i. Aaron did turn out to be a source of problems for Moses. Aaron instigated the worship of the golden calf, fashioning the calf himself and building the altar himself (Exodus 32:1-6). Aaron's sons blasphemed God with impure offerings (Leviticus 10:1-7). At one time, Aaron openly led a mutiny against Moses (Numbers 12:1-8).

ii. As these episodes unfolded, Moses surely looked back at why the LORD gave Aaron to Moses as a partner - because God was angry at Moses' unwillingness.

d. I know that he can speak well: Aaron was a smooth talker, but a man weak on content. Moses had to put the words of God into the mouth of Aaron (you shall speak to him and put the words in his mouth). In this sense Aaron was like a modern-day news anchorman, who does nothing but read what others have written for him.

i. Aaron wasn't God's spokesman; he was the spokesman of Moses. God doesn't need leaders like this. It isn't God's way to have a man minister as a smooth talker but not be qualified for leadership. God wants to combine the offices of "talker" and "leader."

B. Moses leaves Midian, goes to Egypt.

1. (18) Moses asks leave of his father-in-law Jethro to go to Egypt.

So Moses went and returned to Jethro his father-in-law, and said to him, "Please let me go and return to my brethren who are in Egypt, and see whether they are still alive." And Jethro said to Moses, "Go in peace."

a. So Moses went: When the fire fades from the burning bush and when the voice of God is silent across the desert, then it is upon us to obey, and to do what God told us to do. More than one person has had a spectacular "burning bush" experience and then carried on as if it had never happened.

i. Did Moses have any idea what he was getting into when he agreed to take the LORD's call? Could he see the Egyptian army closing in, and God parting the Red Sea through Moses' hand? Could he see the song of victory, the water from the rock, the manna from heaven, the battles won through prayer? Could he see vision of God on Mount Sinai, the voice of God from heaven, the tablets of stone, the golden calf? Could he see the tabernacle built, the priests consecrated? Could he see the spies sent forth into Canaan, the response of unbelief, and a thirty-eight year sentence to wander the wilderness? Could he see a lonely climb to the top of Mount Pisgah, where he would die looking out over the land of promise? Could he see the honor of sitting beside the LORD on the Mount of Transfiguration? Did Moses have any idea what he was getting into?

b. Please let me go: Moses is a good example of the truth that serving God doesn't mean neglecting your employer. Moses made sure that it was clear for him to go.

c. Please let me go and return to my brethren who are in Egypt, and see whether they are still alive: As well, Moses didn't really tell his father-in-law the story behind his desire to return to Egypt. Perhaps he just felt it was too fantastic, and would rather let God demonstrate His Word through fulfilling it.

i. It is far more important - and more beneficial - for others to see the fruit of God's guidance in your life than to hear you explain all you believe God said to you.

2. (19-23) God tells Moses how events will unfold in Egypt.

And the LORD said to Moses in Midian, "Go, return to Egypt; for all the men who sought your life are dead." Then Moses took his wife and his sons and set them on a donkey, and he returned to the land of Egypt. And Moses took the rod of God in his hand. And the LORD said to Moses, "When you go back to Egypt, see that you do all those wonders before Pharaoh which I have put in your hand. But I will harden his heart, so that he will not let the people go. Then you shall say to Pharaoh, 'Thus says the LORD: "Israel is My son, My firstborn. So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed I will kill your son, your firstborn."' "

a. The men who sought your life are dead . . . I will harden his heart: God knew Moses was safe in Egypt, and so eased his mind from this anxiety; but God also knew that He would harden Pharaoh's heart, and that it would take the death of the firstborn before Pharaoh would agree to release the children of Israel.

i. Sometimes, it says that God hardened the heart of Pharaoh (Exodus 4:21). Sometimes it says that Pharaoh hardened his own heart (Exodus 8:15). Sometimes it says simply that Pharaoh's heart was hardened, without saying who did it (Exodus 7:13).

ii. Who really hardened Pharaoh's heart? We might say that it was both God and Pharaoh; but whenever God hardened Pharaoh's heart, He never did it against Pharaoh's will. Pharaoh never said, "Oh, I want to do what is good and right and I want to bless these people of Israel" and God answered, "No, for I will harden your heart against them!" When God hardened Pharaoh's heart, He allowed Pharaoh's heart to do what Pharaoh wanted to do - God was giving Pharaoh over to his sin (Romans 1:18-32).

iii. "God does not harden men by putting evil into them, but by not giving them mercy." (Augustine)

b. Israel is My son, My firstborn: As a picture, God regarded Israel as His firstborn and God knew that there would be an exchange of His firstborn (Israel) and Egypt's firstborn.

3. (24-26) Moses' life is spared on the way.

And it came to pass on the way, at the encampment, that the LORD met him and sought to kill him. Then Zipporah took a sharp stone and cut off the foreskin of her son and cast it at Moses' feet, and said, "Surely you are a husband of blood to me!" So He let him go. Then she said, "You are a husband of blood!"; because of the circumcision.

a. The LORD met him and sought to kill him: This is a mysterious event; but it seems that God is confronting Moses - in the strongest possible way - because Moses had not circumcised his son. God demands that this be set right before Moses enter Egypt and begin to fulfill the call of God.

i. There is often a point of confrontation in the life of the leader where God demands that they lay aside some area of compromise, and will not allow them to progress further until they do.

b. Surely you are a husband of blood to me! Perhaps Zipporah objected to the rite of circumcision. She was not an Israelite and may have thought it a barbaric custom. Perhaps this was why God held Moses accountable (for not doing what was right, even though his wife didn't like it), but disabled Moses so that Zipporah had to perform the circumcision itself.

i. Some wonder why Moses' wife seems so bitter here. Perhaps for the first time she recognizes the serious nature of her husband's call and how important it is for their whole family to walk in the ways of the LORD.

4. (27-31) Moses and Aaron present themselves to the people of Israel.

And the LORD said to Aaron, "Go into the wilderness to meet Moses." So he went and met him on the mountain of God, and kissed him. So Moses told Aaron all the words of the LORD who had sent him, and all the signs which He had commanded him. Then Moses and Aaron went and gathered together all the elders of the children of Israel. And Aaron spoke all the words which the LORD had spoken to Moses. Then he did the signs in the sight of the people. So the people believed; and when they heard that the LORD had visited the children of Israel and that He had looked on their affliction, then they bowed their heads and worshiped.

a. So he went and met him on the mountain of God: God told Moses that He would send Aaron to him (Exodus 4:14), and now it happens. God is showing Moses that He keeps His promises.

b. So the people believed: It happened just as God said. God had promised then they will heed your voice (Exodus 3:18), and the people of Israel did - and their excitement was real as they anticipated the deliverance of the nation.

c. When they heard that the LORD had visited the children of Israel: Years before when Moses offered himself as a deliverer to Israel, they rejected him. Now the time and the circumstances are right, and God's destiny for Moses' life will begin to be fulfilled.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Exo 4:22

Q: In Ex 4:22, how was Israel God’s firstborn?

A: A firstborn had special rights, privileges, and responsibilities. Israel was God’s chosen people, through Him God’s word would spread throughout the earth. They were:   Adopted as sons (Romans 9:4)   Entrusted with the very words of God (Romans 3:2), the receiving of the law (Romans 9:4)   The patriarchs (Romans 9:5)   The human ancestry of Christ (Romans 9:5).   See 735 Baffling Bible Questions Answered p.52 for more info.

Bible Query: Exo 4:24

Q: In Ex 4:24, why did God almost kill Moses?

A: Four points to consider in the answer:   Situation: While God knew Moses would not die, things looked desperate to Moses and Zipporah.   Cause: It does not say how Moses was near death, perhaps by disease, but they knew God not only allowed this, but deliberately caused this.   Discipline: Zipporah and Moses had not followed in the covenant of circumcision with Abraham, and God disciplined them until they did or Moses died.   Warning: As Moses discovered, nobody can become so great, they do not have to obey God anymore.   See also Hard Sayings of the Bible p.139-140, Encyclopedia of Bible Difficulties p.111, When Critics Ask p.66-67, and 735 Baffling Bible Questions Answered p.52 for more info.

Bible Query: Exo 4:25

Q: In Ex 4:25 (KJV), what does a "bloody husband" mean?

A: This is better translated "a bridegroom of blood". 735 Baffling Bible Questions Answered p.52 sees that perhaps Moses did not circumcise his son due to opposition from his wife Zipporah, and it was finally Zipporah who circumcised him.

Bible Query: Exo 4:30

Q: In Ex 4:30, should people believe because of signs?

A: People should not believe in God just because of signs. Signs have a proper place in confirming belief in God’s messengers. These signs did not serve to prove the existence of God to these people; rather, the signs served to verify that Moses was from the Living God.

Bible Query: Exo 4:31

Q: In Ex 4:31 and Ex 6:9, did the people believe Moses, or not?   A: They initially believed in Moses in Exodus 4:31, but they later had doubts in Exodus 6:9 after Pharaoh increased their workload. See When Critics Ask p.69 and Haley’s Alleged Discrepancies of the Bible p.344 for more info.

Critics Ask: Exo 4:21

EXODUS 4:21 —If God hardened Pharaoh’s heart, how can Pharaoh be held responsible?

PROBLEM: The Bible quotes God as saying, “I will harden his [Pharaoh’s] heart, so that he will not let the people go.” But if God hardened Pharaoh’s heart, then Pharaoh cannot be held morally responsible for his actions, since he did not do it of his own free will, but out of constraint (cf. 2 Cor. 9:7 ; 1 Peter 5:2 ).

SOLUTION: God did not harden Pharaoh’s heart contrary to Pharaoh’s own free choice. The Scripture makes it very clear that Pharaoh hardened his own heart. It declares that Pharaoh’s heart “grew hard” ( Ex. 7:13 ), that Pharaoh “hardened his heart” ( Ex. 8:15 ), and that “Pharaoh’s heart grew hard” the more God worked on it ( Ex. 8:19 ). Again, when God sent the plague of the flies, “Pharaoh hardened his heart at this time also” ( Ex. 8:32 ). This same or like phrase is repeated over and over (cf. Ex. 9:7 , 34- 35 ). In fact, with the exception of God’s prediction of what would happen ( Ex. 4:21 ), the fact is that Pharaoh hardened his own heart first ( Ex. 7:13 ; 8:15 , 8:32 , etc.), and then God hardened it later (cf. Ex. 9:12 ; 10:1 , 20 , 27 ).

Furthermore, the sense in which God hardened his heart is similar to the way the sun hardens clay and also melts wax. If Pharaoh had been receptive to God’s warnings, his heart would not have been hardened by God. But when God gave Pharaoh a reprieve from the plagues, he took advantage of the situation. “But when Pharaoh saw that there was relief, he hardened his heart and did not heed them [Moses and Aaron], as the Lord had said” ( Ex. 8:15 ).

The question can be summarized as follows: does God harden hearts? GOD DOES NOT HARDEN GOD DOES HARDEN HEARTS   

HEARTS   

Initially Subsequently   

Directly Indirectly   

Against free choice Through free choice   

As to their cause As to their effect (See also discussion under Rom. 9:17 .)   

Critics Ask: Exo 4:24

EXODUS 4:24 —Whom did the Lord meet at the encampment, and why did He seek to kill him?

PROBLEM: Exodus 4:24 states, “And it came to pass on the way, at the encampment, that the Lord met him and sought to kill him.” The verse does not explicitly say whom the Lord met in the encampment, but the context indicates that it was Moses. If so, why did God seek to kill him, since He had called him to lead Israel out of Egypt?

SOLUTION: First, it is clear that Moses had been selected by the Lord to be His instrument to deliver the people of Israel from Egyptian bondage and from the power of Pharaoh. But, as one of God’s covenant people, Moses was obligated to circumcise his sons on the eighth day. For one reason or another, Moses had not performed the rite of circumcision on his son as one of the covenant people of the Lord. It was not possible for the Lord to permit His chosen deliverer to represent Him to the people of Israel when he had not complied with the dictates of the covenant relationship himself. Apparently, God took this drastic measure to prompt Moses to obey Him, knowing that Moses would not willingly go against the wishes of his wife Zipporah. Zipporah performed the circumcision, perhaps because Moses was incapacitated from an affliction which the Lord had brought upon him. As soon as the circumcision was performed, the Lord ceased from seeking to kill Moses.

Second, it is obvious that the Lord could have killed Moses suddenly if that were the intent of this incident. God certainly possessed the power to do this without delay. The incident clearly indicates that God’s purpose was to cause Moses to comply with His requirements. God obviously did not want to kill Moses. What He wanted was Moses’ obedience and complete commitment to His law, if he was going to be the great lawgiver to his people.   

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 incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

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 husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

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, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

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 appointed to assist him; Exo 4:18, Moses departs from Jethro; Exo 4:21, God’s message to Pharaoh; Exo 4:24, Zipporah circumcises her son; Exo 4:27, Aaron is sent to meet Moses; Exo 4:29, The people believe them.

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 of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

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 . And lest they would not believe, water is turned into blood, Exo 4:9 . Moses’ s objection, Exo 4:10 . God argues with him, Exo 4:11 . God’ s command and promise, Exo 4:12 . Moses’ s answer, Exo 4:13 . God is angry, and enjoins Aaron to the same employment, Exo 4:14 ; tells what Aaron should be, and what Moses should do, Exo 4:15-17 . Moses returning to Jethro, craves leave to go to Egypt to see his brethren: Jethro’ s grant, Exo 4:18 . Moses having taken the rod of God, departs with his wife and children into Egypt, Exo 4:20 . God tells him what he should say to Pharaoh, Exo 4:22,23 . God seeketh to kill Moses, Exo 4:24 . Zipporah with a sharp knife cuts off her son’ s foreskin and what she said, Exo 4:25,26 . God commands Aaron to meet Moses, Exo 4:27 . Moses declares to Aaron both what he had heard and seen, Exo 4:28 . They gather together the elders of Israel, Exo 4:29 ; and Aaron speaks all the words and does all the signs which God commanded, Exo 4:30 . The people believe, Exo 4:31 .

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 life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

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 Midian, God's message to Pharaoh.

(Exo 4:24-31) God's displeasure against Moses, Aaron meets him, The people believe them.

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 in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

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. Moses objects the people's unbelief (Exo 4:1), and God answers that objection by giving him a power to work miracles, (1.) To turn his rod into a serpent, and then into a rod again (Exo 4:2-5). (2.) To make his hand leprous, and then whole again (Exo 4:6-8). (3.) To turn the water into blood (Exo 4:9). 2. Moses objects his own slowness of speech (Exo 4:10), and begs to be excused (Exo 4:13); but God answers this objection, (1.) By promising him his presence (Exo 4:11, Exo 4:12). (2.) By joining Aaron in commission with him (Exo 4:14-16). (3.) By putting an honour upon the very staff in his hand (Exo 4:17). II. It begins Moses's execution of his commission. 1. He obtains leave of his father-in-law to return into Egypt (Exo 4:18). 2. He receives further instructions and encouragements from God (Exo 4:19, Exo 4:21-23). 3. He hastens his departure, and takes his family with him (Exo 4:20). 4. He meets with some difficulty in the way about the circumcising of his son (Exo 4:24-26). 5. He has the satisfaction of meeting his brother Aaron (Exo 4:27, Exo 4:28). 6. He produces his commission before the elders of Israel, to their great joy (Exo 4:29-31). And thus the wheels were set a going towards that great deliverance.

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

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; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

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, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

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 to his mission; one is taken from the unbelief of the people of Israel, which is removed by giving him power to work miracles, by turning the rod in his hand into a serpent, and then into a rod again; and by putting his hand into his bosom at one time, when it became leprous, and again into the same place, when it became sound and whole, and by turning the water of the river into blood, Exo 4:1, another objection is formed from his want of eloquence, which is answered with an assurance, that God, that made man's mouth, would be with his mouth, and teach him what to say; and besides, Aaron his brother, who was an eloquent man, should be his spokesman, Exo 4:10 upon which he returned to Midian, and having obtained leave of his father-in-law to depart from thence, he took his wife and his sons, and returned to Egypt, Exo 4:18 at which time he received some fresh instructions from the Lord what he should do before Pharaoh, and what he should say unto him, Exo 4:21 then follows an account of what befell him by the way, because of the circumcision of his son, Exo 4:24 and the chapter is closed with an account of the meeting of Moses and Aaron, and of their gathering the elders of Israel together, to whom the commission of Moses was opened, and signs done before them, to which they gave credit, and expressed their joy and thankfulness, Exo 4:27.