Exodus 4:1

4:1-9 Moses objects, that the people would not take his word, unless he showed them some sign. God gives him power to work miracles. But those who are now employed to deliver God's messages to men, need not the power to work miracles: their character and their doctrines are to be tried by that word of God to which they appeal. These miracles especially referred to the miracles of the Lord Jesus Christ. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body.

And Moses answered and said,.... In reference to what Jehovah had declared to him in the latter end of the preceding chapter: but, behold, they will not believe me, nor hearken to my voice; this seems to contradict what God had said to him, Exodus 3:18 that they would hearken to his voice; but it can hardly be thought, that so good a man, and so great a prophet as Moses was, would directly fly in the face of God, and expressly contradict what he had said. To reconcile this it may be observed, that what the Lord says respects only the elders of Israel, this all the people; or Jehovah's meaning may be, and so this of Moses, that neither the one nor the other would regard his bare word, without some sign or miracle being wrought; for as his call was extraordinary, so it required something extraordinary to be done that it might be credited: for they will say, the Lord hath not appeared unto me: in the bush, as he would affirm he did, and might do it with the greatest assurance; yet the thing being so marvellous, and they not eyewitnesses of it, might distrust the truth of it, or be backward to receive it on his bare word; and this Moses might rather fear would be the case, from the experience he had had of them forty years ago, when it was more likely for him to have been a deliverer of them.

IV. (1) Behold.—Some render the word here used by “perhaps” (LXX., Aben-Ezra, Saadia, &c); but it does not appear to have anywhere this meaning. Moses meant to express a positive conviction that he would not be listened to. His faith was weak. They will say, The Lord hath not appeared.—It is very probable that the people would have said this if Moses had not had any credentials to produce. It is even possible that they did say it. There had been no appearance of Jehovah to any one for above four hundred years, and they might well think that the age of miracles was past. Miracles cluster around certain crises in God’s dealings with man, ceasing alto gether between one crisis and another. They were suspended for above 500 years between the time of Daniel and the appearance of the angel to Zacharias.

Verses 1-17. - The reluctance of Moses to undertake the part of leader, indicated by his first reply at his first calling, "Who am I that I should go?" etc. ( Exodus 3:11 ), was not yet overcome. God had promised that he would succeed; but he did not see how he could succeed, either with the people or with Pharaoh. It was not enough for him that God had declared, "They (the people) shall hearken unto thy voice" ( ib. 18); he does not, cannot believe this, and replies: "Behold, they will not believe, neither hearken unto my voice" ( Exodus 4:1 ). This was plain want of faith; but not unnatural, and not, in God's sight, inexcusable. God therefore condescended to the human weakness of his servant, and proceeded to show him how he intended that he should persuade the people of his mission. He should persuade them by producing the credentials of miracles (vers. 2-9). But the laggard heart finds yet a further objection. Moses feels that he labours under a personal defect, which (he thinks) is an absolute disqualification. He is "slow of speech and of a slow tongue" (ver. 10), has always been wanting in eloquence, and does not find himself any the more eloquent since God has been speaking with him. In vain does Jehovah promise to "be with his mouth" (ver. 12); Moses' last word indicates all the old feeling of self-distrust. "Send, I pray thee, by the hand of him whom thou wilt send" (ver. 13).

Then at last the anger of the Lord is kindled against Moses, and God inflicts on him a sort of punishment - degrades him; as it were - deposes him from the position of sole leader, and associates Aaron with him in such sort that Aaron must have appeared, both to the Israelites and to the Pharaoh, as the chief leader rather than Moses. (See Exodus 4:30 ; Exodus 7:2, 10, 19 ; Exodus 8:6, 17 , etc.) At this point the interview between Moses and Jehovah ends, and the action of the Exodus commences. Moses obtains leave to quit Midian, and quits it - retires to Egypt, after escaping from a dangerous sickness on the way (vers. 24-26), is met by Aaron and takes him into his counsels, summons the elders and exhibits before them his miraculous powers, persuades them, and is finally accepted as having, with Aaron, a mission from God, both by the elders and the people. Verse 1 - Behold, they will not believe . Attempts have been made to soften down this contradiction of God's words in Exodus 3:18 , and to represent Moses as merely saying, "What if the people will not hearken, etc. What shall I do then?" (So the LXX., Geddes, Boothroyd, and others.) But the phrase is really emphatic and peremptory. As Rosenmuller says: "Vox est negantis et detrac-tantis officium." The Lord hath not appeared to thee . It is quite probable that the Israelites would have so spoken, if Moses had had no sign to show. There had been no appearance of Jehovah to anyone for above four hundred years.

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

1 . they (twice)] not the Egyptians ( Exodus 3:22 ), but the Israelites, as v. 30 shews. The verse is the sequel in J to Exodus 3:18 . 1–9. Moses’ third difficulty: in spite of the assurance of Exodus 3:18 a, the Israelites will perhaps not listen to him, or believe in his divine commission. To enable him to meet this contingency, he is endowed with the power of performing three signs, which may serve as credentials of his commission.

CHAPTER 4 Ex 4:1-31. Miraculous Change of the Rod, &c. 1. But, behold—Hebrew, "If," "perhaps," "they will not believe me."—What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.Moses’s objection, Exodus 4:1. The answer, Exodus 4:2. God turns his rod into a serpent, Exodus 4:3-5. He adds another sign, Exodus 4:6-8. And lest they would not believe, water is turned into blood, Exodus 4:9. Moses’s objection, Exodus 4:10. God argues with him, Exodus 4:11. God’s command and promise, Exodus 4:12. Moses’s answer, Exodus 4:13. God is angry, and enjoins Aaron to the same employment, Exodus 4:14; tells what Aaron should be, and what Moses should do, Exodus 4:15-17. Moses returning to Jethro, craves leave to go to Egypt to see his brethren: Jethro’s grant, Exodus 4:18. Moses having taken the rod of God, departs with his wife and children into Egypt, Exodus 4:20. God tells him what he should say to Pharaoh, Exodus 4:22,23. God seeketh to kill Moses, Exodus 4:24. Zipporah with a sharp knife cuts off her son’s foreskin and what she said, Exodus 4:25,26. God commands Aaron to meet Moses, Exodus 4:27. Moses declares to Aaron both what he had heard and seen, Exodus 4:28.

They gather together the elders of Israel, Exodus 4:29; and Aaron speaks all the words and does all the signs which God commanded, Exodus 4:30. The people believe, Exodus 4:31. They will not believe me; which he conjectured both from reason, because the greatness and strangeness of the deliverance made it seem incredible; and their minds were so oppressed with cares and labours, that it was not likely they could raise them up to any such expectation; and from the experience which he had of them forty years before, when their deliverance by his means and interest at court seemed much more credible than now it did.