mh_parser/vol_split/2 - Exodus/Chapter 4.xml

<div2 id="Ex.v" n="v" next="Ex.vi" prev="Ex.iv" progress="32.82%" title="Chapter IV">
<h2 id="Ex.v-p0.1">E X O D U S</h2>
<h3 id="Ex.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Ex.v-p1">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 (<scripRef id="Ex.v-p1.1" osisRef="Bible:Exod.4.1" parsed="|Exod|4|1|0|0" passage="Ex 4:1">ver. 1</scripRef>), 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,
<scripRef id="Ex.v-p1.2" osisRef="Bible:Exod.4.2-Exod.4.5" parsed="|Exod|4|2|4|5" passage="Ex 4:2-5">ver. 2-5</scripRef>. (2.) To make his
hand leprous, and then whole again, <scripRef id="Ex.v-p1.3" osisRef="Bible:Exod.4.6-Exod.4.8" parsed="|Exod|4|6|4|8" passage="Ex 4:6-8">ver. 6-8</scripRef>. (3.) To turn the water into blood,
<scripRef id="Ex.v-p1.4" osisRef="Bible:Exod.4.9" parsed="|Exod|4|9|0|0" passage="Ex 4:9">ver. 9</scripRef>. 2. Moses objects his
own slowness of speech (<scripRef id="Ex.v-p1.5" osisRef="Bible:Exod.4.10" parsed="|Exod|4|10|0|0" passage="Ex 4:10">ver.
10</scripRef>), and begs to be excused (<scripRef id="Ex.v-p1.6" osisRef="Bible:Exod.4.13" parsed="|Exod|4|13|0|0" passage="Ex 4:13">ver. 13</scripRef>); but God answers this objection, (1.)
By promising him his presence, <scripRef id="Ex.v-p1.7" osisRef="Bible:Exod.4.11-Exod.4.12" parsed="|Exod|4|11|4|12" passage="Ex 4:11,12">ver.
11, 12</scripRef>. (2.) By joining Aaron in commission with him,
<scripRef id="Ex.v-p1.8" osisRef="Bible:Exod.4.14-Exod.4.16" parsed="|Exod|4|14|4|16" passage="Ex 4:14-16">ver. 14-16</scripRef>. (3.) By
putting an honour upon the very staff in his hand, <scripRef id="Ex.v-p1.9" osisRef="Bible:Exod.4.17" parsed="|Exod|4|17|0|0" passage="Ex 4:17">ver. 17</scripRef>. II. It begins Moses's
execution of his commission. 1. He obtains leave of his
father-in-law to return into Egypt, <scripRef id="Ex.v-p1.10" osisRef="Bible:Exod.4.18" parsed="|Exod|4|18|0|0" passage="Ex 4:18">ver. 18</scripRef>. 2. He receives further instructions
and encouragements from God, <scripRef id="Ex.v-p1.11" osisRef="Bible:Exod.4.19 Bible:Exod.4.21-Exod.4.23" parsed="|Exod|4|19|0|0;|Exod|4|21|4|23" passage="Ex 4:19,21-23">ver.
19, 21-23</scripRef>. 3. He hastens his departure, and takes his
family with him, <scripRef id="Ex.v-p1.12" osisRef="Bible:Exod.4.20" parsed="|Exod|4|20|0|0" passage="Ex 4:20">ver. 20</scripRef>. 4.
He meets with some difficulty in the way about the circumcising of
his son, <scripRef id="Ex.v-p1.13" osisRef="Bible:Exod.4.24-Exod.4.26" parsed="|Exod|4|24|4|26" passage="Ex 4:24-26">ver. 24-26</scripRef>. 5.
He has the satisfaction of meeting his brother Aaron, <scripRef id="Ex.v-p1.14" osisRef="Bible:Exod.4.27-Exod.4.28" parsed="|Exod|4|27|4|28" passage="Ex 4:27,28">ver. 27, 28</scripRef>. 6. He produces his
commission before the elders of Israel, to their great joy,
<scripRef id="Ex.v-p1.15" osisRef="Bible:Exod.4.29-Exod.4.31" parsed="|Exod|4|29|4|31" passage="Ex 4:29-31">ver. 29-31</scripRef>. And thus the
wheels were set a going towards that great deliverance.</p>
<scripCom id="Ex.v-p1.16" osisRef="Bible:Exod.4" parsed="|Exod|4|0|0|0" passage="Ex 4" type="Commentary"/>
<scripCom id="Ex.v-p1.17" osisRef="Bible:Exod.4.1-Exod.4.9" parsed="|Exod|4|1|4|9" passage="Ex 4:1-9" type="Commentary"/><div class="Commentary" id="Bible:Exod.4.1-Exod.4.9">
<h4 id="Ex.v-p1.18">The Objections of Moses
Overruled. (<span class="smallcaps" id="Ex.v-p1.19">b. c.</span> 1491.)</h4>
<p class="passage" id="Ex.v-p2">1 And Moses answered and said, But, behold, they
will not believe me, nor hearken unto my voice: for they will say,
The <span class="smallcaps" id="Ex.v-p2.1">Lord</span> hath not appeared unto
thee.   2 And the <span class="smallcaps" id="Ex.v-p2.2">Lord</span> said
unto him, What <i>is</i> that in thine hand? And he said, A rod.
  3 And he said, Cast it on the ground. And he cast it on the
ground, and it became a serpent; and Moses fled from before it.
  4 And the <span class="smallcaps" id="Ex.v-p2.3">Lord</span> said unto
Moses, Put forth thine hand, and take it by the tail. And he put
forth his hand, and caught it, and it became a rod in his hand:
  5 That they may believe that the <span class="smallcaps" id="Ex.v-p2.4">Lord</span> God of their fathers, the God of Abraham,
the God of Isaac, and the God of Jacob, hath appeared unto thee.
  6 And the <span class="smallcaps" id="Ex.v-p2.5">Lord</span> said
furthermore unto him, Put now thine hand into thy bosom. And he put
his hand into his bosom: and when he took it out, behold, his hand
<i>was</i> leprous as snow.   7 And he said, Put thine hand
into thy bosom again. And he put his hand into his bosom again; and
plucked it out of his bosom, and, behold, it was turned again as
his <i>other</i> flesh.   8 And it shall come to pass, if they
will not believe thee, neither hearken to the voice of the first
sign, that they will believe the voice of the latter sign.   9
And it shall come to pass, if they will not believe also these two
signs, neither hearken unto thy voice, that thou shalt take of the
water of the river, and pour <i>it</i> upon the dry <i>land:</i>
and the water which thou takest out of the river shall become blood
upon the dry <i>land.</i></p>
<p class="indent" id="Ex.v-p3">It was a very great honour that Moses was
called to when God commissioned him to bring Israel out of Egypt;
yet he is with difficulty persuaded to accept the commission, and
does it at last with great reluctance, which we should rather
impute to a humble diffidence of himself and his own sufficiency
than to any unbelieving distrust of God and his word and power.
Note, Those whom God designs for preferment he clothes with
humility; the most fit for service are the least forward.</p>
<p class="indent" id="Ex.v-p4">I. Moses objects that in all probability
the people would not <i>hearken to his voice</i> (<scripRef id="Ex.v-p4.1" osisRef="Bible:Exod.4.1" parsed="|Exod|4|1|0|0" passage="Ex 4:1"><i>v.</i> 1</scripRef>), that is, they would not
take his bare word, unless he showed them some sign, which he had
not been yet instructed to do. This objection cannot be justified,
because it contradicts what God had said (<scripRef id="Ex.v-p4.2" osisRef="Bible:Exod.3.18" parsed="|Exod|3|18|0|0" passage="Ex 3:18"><i>ch.</i> iii. 18</scripRef>), <i>They shall hearken to
thy voice.</i> If God says, <i>They will,</i> does it become Moses
to say, <i>They will not?</i> Surely he means, "Perhaps they will
not at first, or some of them will not." If there should be some
gainsayers among them who would question his commission, how should
he deal with them? And what course should he take to convince them?
He remembered how they had once rejected him, and feared it would
be so again. Note, 1. Present discouragements often arise from
former disappointments. 2. Wise and good men have sometimes a worse
opinion of people than they deserve. Moses said (<scripRef id="Ex.v-p4.3" osisRef="Bible:Exod.4.1" parsed="|Exod|4|1|0|0" passage="Ex 4:1"><i>v.</i> 1</scripRef>), <i>They will not believe me;</i>
and yet he was happily mistaken, for it is said (<scripRef id="Ex.v-p4.4" osisRef="Bible:Exod.4.31" parsed="|Exod|4|31|0|0" passage="Ex 4:31"><i>v.</i> 31</scripRef>), <i>The people believed;</i> but
then the signs which God appointed in answer to this objection were
first wrought in their sight.</p>
<p class="indent" id="Ex.v-p5">II. God empowers him to work miracles,
directs him to three particularly, two of which were now
immediately wrought for his own satisfaction. Note, True miracles
are the most convincing external proofs of a divine mission
attested by them. Therefore our Saviour often appealed to his works
(as <scripRef id="Ex.v-p5.1" osisRef="Bible:John.5.36" parsed="|John|5|36|0|0" passage="Joh 5:36">John v. 36</scripRef>), and
Nicodemus owns himself convinced by them, <scripRef id="Ex.v-p5.2" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2">John iii. 2</scripRef>. And here Moses, having a special
commission given him as a judge and lawgiver to Israel, has this
seal affixed to his commission, and comes supported by these
credentials.</p>
<p class="indent" id="Ex.v-p6">1. The rod in his hand is made the subject
of a miracle, a double miracle: it is but thrown out of his hand
and it becomes a serpent; he resumes it and it becomes a rod again,
<scripRef id="Ex.v-p6.1" osisRef="Bible:Exod.4.2-Exod.4.4" parsed="|Exod|4|2|4|4" passage="Ex 4:2-4"><i>v.</i> 2-4</scripRef>. Now, (1.)
Here was a divine power manifested in the change itself, that a dry
stick should be turned into a living serpent, a lively one, so
formidable a one that Moses himself, on whom, it should seem, it
turned in some threatening manner, <i>fled from before it,</i>
though we may suppose, in that desert, serpents were no strange
things to him; but what was produced miraculously was always the
best and strongest of the kind, as the water turned to wine: and,
then, that this living serpent should be turned into a dry stick
again, this was the Lord's doing. (2.) Here was an honour put upon
Moses, that this change was wrought upon his throwing it down and
taking it up, without any spell, or charm, or incantation: his
being empowered thus to act under God, out of the common course of
nature and providence, was a demonstration of his authority, under
God, to settle a new dispensation of the kingdom of grace. We
cannot imagine that the God of truth would delegate such a power as
this to an impostor. (3.) There was a significancy in the miracle
itself. Pharaoh had turned the rod of Israel into a serpent,
representing them as dangerous (<scripRef id="Ex.v-p6.2" osisRef="Bible:Exod.1.10" parsed="|Exod|1|10|0|0" passage="Ex 1:10"><i>ch.</i> i. 10</scripRef>), causing their belly to
cleave to the dust, and seeking their ruin; but now they should be
turned into a rod again: or, thus Pharaoh had turned the rod of
government into the serpent of oppression, from which Moses had
himself fled into Midian; but by the agency of Moses the scene was
altered again. (4.) There was a direct tendency in it to convince
the children of Israel that Moses was indeed sent of God to do what
he did, <scripRef id="Ex.v-p6.3" osisRef="Bible:Exod.4.5" parsed="|Exod|4|5|0|0" passage="Ex 4:5"><i>v.</i> 5</scripRef>. Miracles
were for signs to those that believed not, <scripRef id="Ex.v-p6.4" osisRef="Bible:1Cor.14.22" parsed="|1Cor|14|22|0|0" passage="1Co 14:22">1 Cor. xiv. 22</scripRef>.</p>
<p class="indent" id="Ex.v-p7">2. His hand itself is next made the subject
of a miracle. He puts it once into his bosom, and takes it out
leprous; he puts it again into the same place, and takes it out
well, <scripRef id="Ex.v-p7.1" osisRef="Bible:Exod.4.6-Exod.4.7" parsed="|Exod|4|6|4|7" passage="Ex 4:6,7"><i>v.</i> 6, 7</scripRef>. This
signified, (1.) That Moses, by the power of God, should bring sore
diseases upon Egypt, and that, at his prayer, they should be
removed. (2.) That whereas the Israelites in Egypt had become
leprous, polluted by sin, and almost consumed by oppression (a
leper is <i>as one dead,</i> <scripRef id="Ex.v-p7.2" osisRef="Bible:Num.12.12" parsed="|Num|12|12|0|0" passage="Nu 12:12">Num. xii.
12</scripRef>), by being taken into the bosom of Moses they should
be cleansed and cured, and have all their grievances redressed.
(3.) That Moses was not to work miracles by his own power, nor for
his own praise, but by the power of God and for his glory; the
leprous hand of Moses does forever exclude boasting. Now it was
supposed that, if the former sign did not convince, this latter
would. Note, God is willing more abundantly to show the truth of
his word, and is not sparing in his proofs; the multitude and
variety of the miracles corroborate the evidence.</p>
<p class="indent" id="Ex.v-p8">3. He is directed, when he shall come to
Egypt, to turn some of the water of the river into blood, <scripRef id="Ex.v-p8.1" osisRef="Bible:Exod.4.9" parsed="|Exod|4|9|0|0" passage="Ex 4:9"><i>v.</i> 9</scripRef>. This was done, at first,
as a sign, but, not gaining due credit with Pharaoh, the whole
river was afterwards turned into blood, and then it became a
plague. He is ordered to work this miracle in case they would not
be convinced by the other two. Note, Unbelief shall be left
inexcusable, and convicted of a wilful obstinacy. As to the people
of Israel, God had said (<scripRef id="Ex.v-p8.2" osisRef="Bible:Exod.3.18" parsed="|Exod|3|18|0|0" passage="Ex 3:18"><i>ch.</i>
iii. 18</scripRef>), <i>They shall hearken;</i> yet he appoints
these miracles to be wrought for their conviction, for he that has
ordained the end has ordained the means.</p>
</div><scripCom id="Ex.v-p8.3" osisRef="Bible:Exod.4" parsed="|Exod|4|0|0|0" passage="Ex 4" type="Commentary"/>
<scripCom id="Ex.v-p8.4" osisRef="Bible:Exod.4.10-Exod.4.17" parsed="|Exod|4|10|4|17" passage="Ex 4:10-17" type="Commentary"/><div class="Commentary" id="Bible:Exod.4.10-Exod.4.17">
<p class="passage" id="Ex.v-p9">10 And Moses said unto the <span class="smallcaps" id="Ex.v-p9.1">Lord</span>, O my Lord, I <i>am</i> not eloquent,
neither heretofore, nor since thou hast spoken unto thy servant:
but I <i>am</i> slow of speech, and of a slow tongue.   11 And
the <span class="smallcaps" id="Ex.v-p9.2">Lord</span> said unto him, Who hath
made man's mouth? or who maketh the dumb, or deaf, or the seeing,
or the blind? have not I the <span class="smallcaps" id="Ex.v-p9.3">Lord</span>?
  12 Now therefore go, and I will be with thy mouth, and teach
thee what thou shalt say.   13 And he said, O my Lord, send, I
pray thee, by the hand <i>of him whom</i> thou wilt send.   14
And the anger of the <span class="smallcaps" id="Ex.v-p9.4">Lord</span> was
kindled against Moses, and he said, <i>Is</i> not Aaron the Levite
thy brother? I know that he can speak well. And also, behold, he
cometh forth to meet thee: and when he seeth thee, he will be glad
in his heart.   15 And thou shalt speak unto him, and put
words in his mouth: and I will be with thy mouth, and with his
mouth, and will teach you what ye shall do.   16 And he shall
be thy spokesman unto the people: and he shall be, <i>even</i> he
shall be to thee instead of a mouth, and thou shalt be to him
instead of God.   17 And thou shalt take this rod in thine
hand, wherewith thou shalt do signs.</p>
<p class="indent" id="Ex.v-p10">Moses still continues backward to the
service for which God had designed him, even to a fault; for now we
can no longer impute it to his humility and modesty, but must own
that here was too much of cowardice, slothfulness, and unbelief in
it. Observe here,</p>
<p class="indent" id="Ex.v-p11">I. How Moses endeavours to excuse himself
from the work.</p>
<p class="indent" id="Ex.v-p12">1. He pleads that he was no good spokesman:
<i>O my Lord! I am not eloquent,</i> <scripRef id="Ex.v-p12.1" osisRef="Bible:Exod.4.10" parsed="|Exod|4|10|0|0" passage="Ex 4:10"><i>v.</i> 10</scripRef>. He was a great philosopher,
statesman, and divine, and yet no orator; a man of a clear head,
great thought, and solid judgment, but had not a voluble tongue, or
ready utterance, and therefore he thought himself unfit to speak
before great men about great affairs, and in danger of being run
down by the Egyptians. Observe, (1.) We must not judge of men by
the readiness and fluency of their discourse. Moses was <i>mighty
in word</i> (<scripRef id="Ex.v-p12.2" osisRef="Bible:Acts.7.22" parsed="|Acts|7|22|0|0" passage="Ac 7:22">Acts vii. 22</scripRef>),
and yet not eloquent: what he said was strong and nervous, and to
the purpose, and distilled as the dew (<scripRef id="Ex.v-p12.3" osisRef="Bible:Deut.32.2" parsed="|Deut|32|2|0|0" passage="De 32:2">Deut. xxxii. 2</scripRef>), though he did not deliver
himself with that readiness, ease, and elegance, that some do, who
have not the tenth part of his sense. St. Paul's speech was
contemptible, <scripRef id="Ex.v-p12.4" osisRef="Bible:2Cor.10.10" parsed="|2Cor|10|10|0|0" passage="2Co 10:10">2 Cor. x.
10</scripRef>. A great deal of wisdom and true worth is concealed
by a slow tongue. (2.) God is pleased sometimes to make choice of
those as his messengers who have fewest of the advantages of art or
nature, that his grace in them may appear the more glorious.
Christ's disciples were no orators, till the Spirit made them
such.</p>
<p class="indent" id="Ex.v-p13">2. When this plea was overruled, and all
his excuses were answered, he begged that God would send somebody
else on this errand and leave him to keep sheep in Midian
(<scripRef id="Ex.v-p13.1" osisRef="Bible:Exod.4.13" parsed="|Exod|4|13|0|0" passage="Ex 4:13"><i>v.</i> 13</scripRef>): "Send by any
hand but mine; thou canst certainly find one much more fit." Note,
An unwilling mind will take up with a sorry excuse rather than
none, and is willing to devolve those services upon others that
have any thing of difficulty or danger in them.</p>
<p class="indent" id="Ex.v-p14">II. How God condescends to answer all his
excuses. Though <i>the anger of the Lord was kindled against
him</i> (<scripRef id="Ex.v-p14.1" osisRef="Bible:Exod.4.14" parsed="|Exod|4|14|0|0" passage="Ex 4:14"><i>v.</i> 14</scripRef>), yet
he continued to reason with him, till he had overcome him. Note,
Even self-diffidence, when it grows into an extreme—when it either
hinders us from duty or clogs us in duty, or when it discourages
our dependence upon the grace of God—is very displeasing to him.
God justly resents our backwardness to serve him, and has reason to
take it ill; for he is such a benefactor as is before-hand with us,
and such a rewarder as will not be behind-hand with us. Note
further, God is justly displeased with those whom yet he does not
reject: he vouchsafes to reason the case even with his froward
children, and overcomes them, as he did Moses here, with grace and
kindness.</p>
<p class="indent" id="Ex.v-p15">1. To balance the weakness of Moses, he
here reminds him of his own power, <scripRef id="Ex.v-p15.1" osisRef="Bible:Exod.4.11" parsed="|Exod|4|11|0|0" passage="Ex 4:11"><i>v.</i> 11</scripRef>. (1.) His power in that
concerning which Moses made the objection: <i>Who has made man's
mouth? Have not I the Lord?</i> Moses knew that God made man, but
he must be reminded now that God made man's mouth. An eye to God as
Creator would help us over a great many of the difficulties which
lie in the way of our duty, <scripRef id="Ex.v-p15.2" osisRef="Bible:Ps.124.8" parsed="|Ps|124|8|0|0" passage="Ps 124:8">Ps. cxxiv.
8</scripRef>. God, as the author of nature, has given us the power
and faculty of speaking; and from him, as the fountain of gifts and
graces, comes the faculty of speaking well, the <i>mouth and
wisdom</i> (<scripRef id="Ex.v-p15.3" osisRef="Bible:Luke.21.15" parsed="|Luke|21|15|0|0" passage="Lu 21:15">Luke xxi. 15</scripRef>),
the <i>tongue of the learned</i> (<scripRef id="Ex.v-p15.4" osisRef="Bible:Isa.50.4" parsed="|Isa|50|4|0|0" passage="Isa 50:4">Isa.
l. 4</scripRef>); he <i>pours grace into the lips,</i> <scripRef id="Ex.v-p15.5" osisRef="Bible:Ps.45.2" parsed="|Ps|45|2|0|0" passage="Ps 45:2">Ps. xlv. 2</scripRef>. (2.) His power in general
over the other faculties. Who but God <i>makes the dumb and the
deaf, the seeing and the blind?</i> [1.] The perfections of our
faculties are his work, he makes the <i>seeing;</i> he formed the
eye (<scripRef id="Ex.v-p15.6" osisRef="Bible:Ps.94.9" parsed="|Ps|94|9|0|0" passage="Ps 94:9">Ps. xciv. 9</scripRef>); he opens
the understanding, the eye of the mind, <scripRef id="Ex.v-p15.7" osisRef="Bible:Luke.24.45" parsed="|Luke|24|45|0|0" passage="Lu 24:45">Luke xxiv. 45</scripRef>. [2.] Their imperfections are
from him too; he make the <i>dumb,</i> and <i>deaf,</i> and
<i>blind.</i> Is there any evil of this kind, and the Lord has not
done it? No doubt he has, and always in wisdom and righteousness,
and for his own glory, <scripRef id="Ex.v-p15.8" osisRef="Bible:John.9.3" parsed="|John|9|3|0|0" passage="Joh 9:3">John ix.
3</scripRef>. Pharaoh and the Egyptians were made deaf and blind
spiritually, as <scripRef id="Ex.v-p15.9" osisRef="Bible:Isa.6.9-Isa.6.10" parsed="|Isa|6|9|6|10" passage="Isa 6:9,10">Isa. vi. 9,
10</scripRef>. But God knew how to manage them, and get himself
honour upon them.</p>
<p class="indent" id="Ex.v-p16">2. To encourage him in this great
undertaking, he repeats the promise of his presence, not only in
general, <i>I will be with thee</i> (<scripRef id="Ex.v-p16.1" osisRef="Bible:Exod.3.12" parsed="|Exod|3|12|0|0" passage="Ex 3:12"><i>ch.</i> iii. 12</scripRef>), but in particular, "<i>I
will be with thy mouth,</i> so that the imperfection in thy speech
shall be no prejudice to thy message." It does not appear that God
did immediately remove the infirmity, whatever it was; but he did
that which was equivalent, he taught him what to say, and then let
the matter recommend itself: if others spoke more gracefully, none
spoke more powerfully. Note, Those whom God employs to speak for
him ought to depend upon him for instructions, and <i>it shall be
given them what they shall speak,</i> <scripRef id="Ex.v-p16.2" osisRef="Bible:Matt.10.19" parsed="|Matt|10|19|0|0" passage="Mt 10:19">Matt. x. 19</scripRef>.</p>
<p class="indent" id="Ex.v-p17">3. He joins Aaron in commission with him.
He promises that Aaron shall meet him opportunely, and that he will
be glad to see him, they having not seen one another (it is likely)
for many years, <scripRef id="Ex.v-p17.1" osisRef="Bible:Exod.4.14" parsed="|Exod|4|14|0|0" passage="Ex 4:14"><i>v.</i>
14</scripRef>. He directs him to make use of Aaron as his
spokesman, <scripRef id="Ex.v-p17.2" osisRef="Bible:Exod.4.16" parsed="|Exod|4|16|0|0" passage="Ex 4:16"><i>v.</i> 16</scripRef>. God
might have laid Moses wholly aside, for his backwardness to be
employed; but he considered his frame, and ordered him an
assistant. Observe, (1.) Two are better than one, <scripRef id="Ex.v-p17.3" osisRef="Bible:Eccl.4.9" parsed="|Eccl|4|9|0|0" passage="Ec 4:9">Eccl. iv. 9</scripRef>. God will have his two
witnesses (<scripRef id="Ex.v-p17.4" osisRef="Bible:Rev.11.3" parsed="|Rev|11|3|0|0" passage="Re 11:3">Rev. xi. 3</scripRef>), that
out of their mouths every word may be established. (2.) Aaron was
the brother of Moses, divine wisdom so ordering it, that their
natural affection one to another might strengthen their union in
the joint execution of their commission. Christ sent his disciples
two and two, and some of the couples were brothers. (3.) Aaron was
the elder brother, and yet he was willing to be employed under
Moses in this affair, because God would have it so. (4.) Aaron
could speak well, and yet was far inferior to Moses in wisdom. God
dispenses his gifts variously to the children of men, that we may
see our need one of another, and each may contribute something to
the good of the body, <scripRef id="Ex.v-p17.5" osisRef="Bible:1Cor.12.21" parsed="|1Cor|12|21|0|0" passage="1Co 12:21">1 Cor. xii.
21</scripRef>. The tongue of Aaron, with the head and heart of
Moses, would make one completely fit for this embassy. (5.) God
promises, <i>I will be with thy mouth, and with his mouth.</i> Even
Aaron, that could speak well, yet could not speak to purpose unless
God was with his mouth; without the constant aids of divine grace
the best gifts will fail.</p>
<p class="indent" id="Ex.v-p18">4. He bids him take the rod with him in his
hand (<scripRef id="Ex.v-p18.1" osisRef="Bible:Exod.4.17" parsed="|Exod|4|17|0|0" passage="Ex 4:17"><i>v.</i> 17</scripRef>), to
intimate that he must bring about his undertaking rather by acting
than by speaking; the signs he should work with this rod might
abundantly supply the want of eloquence; one miracle would do him
better service than all the rhetoric in the world. <i>Take this
rod,</i> the rod he carried as a shepherd, that he might not be
ashamed of that mean condition out of which God called him. This
rod must be his staff of authority, and must be to him in stead
both of sword and sceptre.</p>
</div><scripCom id="Ex.v-p18.2" osisRef="Bible:Exod.4" parsed="|Exod|4|0|0|0" passage="Ex 4" type="Commentary"/>
<scripCom id="Ex.v-p18.3" osisRef="Bible:Exod.4.18-Exod.4.23" parsed="|Exod|4|18|4|23" passage="Ex 4:18-23" type="Commentary"/><div class="Commentary" id="Bible:Exod.4.18-Exod.4.23">
<h4 id="Ex.v-p18.4">Moses Returns in Egypt. (<span class="smallcaps" id="Ex.v-p18.5">b. c.</span> 1491.)</h4>
<p class="passage" id="Ex.v-p19">18 And Moses went and returned to Jethro his
father in law, and said unto him, Let me go, I pray thee, and
return unto my brethren which <i>are</i> in Egypt, and see whether
they be yet alive. And Jethro said to Moses, Go in peace.   19
And the <span class="smallcaps" id="Ex.v-p19.1">Lord</span> said unto Moses in
Midian, Go, return into Egypt: for all the men are dead which
sought thy life.   20 And Moses took his wife and his sons,
and set them upon an ass, and he returned to the land of Egypt: and
Moses took the rod of God in his hand.   21 And the <span class="smallcaps" id="Ex.v-p19.2">Lord</span> said unto Moses, When thou goest to
return into Egypt, see that thou do all those wonders before
Pharaoh, which I have put in thine hand: but I will harden his
heart, that he shall not let the people go.   22 And thou
shalt say unto Pharaoh, Thus saith the <span class="smallcaps" id="Ex.v-p19.3">Lord</span>, Israel <i>is</i> my son, <i>even</i> my
firstborn:   23 And I say unto thee, Let my son go, that he
may serve me: and if thou refuse to let him go, behold, I will slay
thy son, <i>even</i> thy firstborn.</p>
<p class="indent" id="Ex.v-p20">Here, I. Moses obtains leave of his
father-in-law to return into Egypt, <scripRef id="Ex.v-p20.1" osisRef="Bible:Exod.4.18" parsed="|Exod|4|18|0|0" passage="Ex 4:18"><i>v.</i> 18</scripRef>. 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.</p>
<p class="indent" id="Ex.v-p21">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 <i>all dead, all that sought his life,</i> <scripRef id="Ex.v-p21.1" osisRef="Bible:Exod.4.19" parsed="|Exod|4|19|0|0" passage="Ex 4:19"><i>v.</i> 19</scripRef>. 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, &amp;c.
Note, God knows all the temptations his people lie under, and how
to arm them against their secret fears, <scripRef id="Ex.v-p21.2" osisRef="Bible:Ps.142.3" parsed="|Ps|142|3|0|0" passage="Ps 142:3">Ps. cxlii. 3</scripRef>. 2. He orders him to do the
miracles, not only before the elders of Israel, but before Pharaoh,
<scripRef id="Ex.v-p21.3" osisRef="Bible:Exod.4.21" parsed="|Exod|4|21|0|0" passage="Ex 4:21"><i>v.</i> 21</scripRef>. 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
<i>harden his heart.</i> 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, <scripRef id="Ex.v-p21.4" osisRef="Bible:Exod.4.22-Exod.4.23" parsed="|Exod|4|22|4|23" passage="Ex 4:22,23"><i>v.</i> 22,
23</scripRef>. God had promised him (<scripRef id="Ex.v-p21.5" osisRef="Bible:Exod.4.12" parsed="|Exod|4|12|0|0" passage="Ex 4:12"><i>v.</i> 12</scripRef>), <i>I will teach thee what thou
shalt say;</i> and here he does teach him. (1.) He must deliver his
message in the name of the great Jehovah: <i>Thus saith the
Lord;</i> this is the first time <i>that</i> 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, <i>Thus saith the Lord.</i> (2.) He must let Pharaoh know
Israel's relation to God, and God's concern for Israel. <i>Is
Israel a servant? is he a home-born slave?</i> <scripRef id="Ex.v-p21.6" osisRef="Bible:Jer.2.14" parsed="|Jer|2|14|0|0" passage="Jer 2:14">Jer. ii. 14</scripRef>. "No, <i>Israel is my son, my
firstborn, precious in my sight, honourable,</i> and dear to me,
not to be thus insulted and abused." (3.) He must demand a
discharge for them: "<i>Let my son go;</i> 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," <scripRef id="Ex.v-p21.7" osisRef="Bible:Mal.3.17" parsed="|Mal|3|17|0|0" passage="Mal 3:17">Mal. iii. 17</scripRef>. (4.) He must threaten Pharaoh
with the death of the first-born of Egypt, in case of a refusal:
<i>I will slay thy son, even thy firstborn.</i> As men deal with
God's people, let them expect to be themselves dealt with; with the
froward he will wrestle.</p>
<p class="indent" id="Ex.v-p22">III. Moses addresses himself to this
expedition. When God had assured him (<scripRef id="Ex.v-p22.1" osisRef="Bible:Exod.4.19" parsed="|Exod|4|19|0|0" passage="Ex 4:19"><i>v.</i> 19</scripRef>) that the men were dead who
sought his life, immediately it follows (<scripRef id="Ex.v-p22.2" osisRef="Bible:Exod.4.20" parsed="|Exod|4|20|0|0" passage="Ex 4:20"><i>v.</i> 20</scripRef>), <i>he took his wife, and his
sons,</i> 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.</p>
</div><scripCom id="Ex.v-p22.3" osisRef="Bible:Exod.4.24-Exod.4.31" parsed="|Exod|4|24|4|31" passage="Ex 4:24-31" type="Commentary"/><div class="Commentary" id="Bible:Exod.4.24-Exod.4.31">
<h4 id="Ex.v-p22.4">The Circumcision of the Son of
Moses. (<span class="smallcaps" id="Ex.v-p22.5">b. c.</span> 1491.)</h4>
<p class="passage" id="Ex.v-p23">24 And it came to pass by the way in the inn,
that the <span class="smallcaps" id="Ex.v-p23.1">Lord</span> met him, and sought to
kill him.   25 Then Zipporah took a sharp stone, and cut off
the foreskin of her son, and cast <i>it</i> at his feet, and said,
Surely a bloody husband <i>art</i> thou to me.   26 So he let
him go: then she said, A bloody husband <i>thou art,</i> because of
the circumcision.   27 And the <span class="smallcaps" id="Ex.v-p23.2">Lord</span> said to Aaron, Go into the wilderness to
meet Moses. And he went, and met him in the mount of God, and
kissed him.   28 And Moses told Aaron all the words of the
<span class="smallcaps" id="Ex.v-p23.3">Lord</span> who had sent him, and all the
signs which he had commanded him.   29 And Moses and Aaron
went and gathered together all the elders of the children of
Israel:   30 And Aaron spake all the words which the <span class="smallcaps" id="Ex.v-p23.4">Lord</span> had spoken unto Moses, and did the
signs in the sight of the people.   31 And the people
believed: and when they heard that the <span class="smallcaps" id="Ex.v-p23.5">Lord</span> had visited the children of Israel, and
that he had looked upon their affliction, then they bowed their
heads and worshipped.</p>
<p class="indent" id="Ex.v-p24">Moses is here going to Egypt, and we are
told,</p>
<p class="indent" id="Ex.v-p25">I. How God met him in anger, <scripRef id="Ex.v-p25.1" osisRef="Bible:Exod.4.24-Exod.4.26" parsed="|Exod|4|24|4|26" passage="Ex 4:24-26"><i>v.</i> 24-26</scripRef>. 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,</p>
<p class="indent" id="Ex.v-p26">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 <i>honoured his sons
more than God</i> (<scripRef id="Ex.v-p26.1" osisRef="Bible:1Sam.2.29" parsed="|1Sam|2|29|0|0" passage="1Sa 2:29">1 Sam. ii.
29</scripRef>); and see <scripRef id="Ex.v-p26.2" osisRef="Bible:Matt.10.37" parsed="|Matt|10|37|0|0" passage="Mt 10:37">Matt. x.
37</scripRef>. (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.</p>
<p class="indent" id="Ex.v-p27">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.</p>
<p class="indent" id="Ex.v-p28">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.</p>
<p class="indent" id="Ex.v-p29">4. The release of Moses thereupon: <i>So he
let him go;</i> 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 <i>a bloody
husband,</i> 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. <i>Let the dead bury their dead, but follow thou
me.</i></p>
<p class="indent" id="Ex.v-p30">II. How Aaron met him in love, <scripRef id="Ex.v-p30.1" osisRef="Bible:Exod.4.27-Exod.4.28" parsed="|Exod|4|27|4|28" passage="Ex 4:27,28"><i>v.</i> 27, 28</scripRef>. 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 <i>in the mount of God,</i> 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 <i>kissed,</i> 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, <scripRef id="Ex.v-p30.2" osisRef="Bible:Exod.4.28" parsed="|Exod|4|28|0|0" passage="Ex 4:28"><i>v.</i> 28</scripRef>. 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.</p>
<p class="indent" id="Ex.v-p31">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, <scripRef id="Ex.v-p31.1" osisRef="Bible:Exod.4.29-Exod.4.31" parsed="|Exod|4|29|4|31" passage="Ex 4:29-31"><i>v.</i> 29-31</scripRef>. 1. The Israelites gave
credit to them: <i>The people believed,</i> as God had foretold
(<scripRef id="Ex.v-p31.2" osisRef="Bible:Exod.3.18" parsed="|Exod|3|18|0|0" passage="Ex 3:18"><i>ch.</i> iii. 18</scripRef>),
knowing that no man could do those works that they did, unless God
were with him. They gave glory to God: <i>They bowed their heads
and worshipped,</i> 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.</p>
</div></div2>