Exodus 4 commentary

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.

Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. God sometimes makes choice of those as his messengers, who have the least 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 Holy Spirit made them such. God condescends to answer the excuse of Moses. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the Lord. But while we blame Moses for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this errand. God promises, I will be with thy mouth, and with his mouth. Even Aaron, who could speak well, yet could not speak to purpose, unless God gave constant teaching and help; for without the constant aid of Divine grace, the best gifts will fail.

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.

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!

1. And Moses answered. Moses relates in this chapter how hesitatingly he obeyed God, not from stubbornness, but from timidity, for he does not shake off the yoke, as unruly beasts do, but shrinks away from it, that it may not be placed upon him. “Pensant qu’il ne luy peut estre approprie;” thinking that it cannot be fitted to him. — Fr. And hence we may better perceive under what infirmity he labored, so that his faith was almost stifled. On the one side, he was willing and ready to obey; but when the arduous difficulties of his task presented themselves, he could not escape from this conflict until he had exhausted all efforts to escape. Nor indeed can we greatly wonder that he resisted for a time, since he could see scarcely any advantage in his undertaking. I admit that he ought to have proceeded according to God’s command, even with his eyes shut, since on His will alone all believers are bound to depend; he ought not to have judged of a thing (in itself) incredible, from his own reasoning, but from the voice of God. Nor, in point of fact, did he either refuse to credit God’s words, or wish to reject the burden imposed upon him; but when, on the other hand, he beheld dangers from which he could not disentangle himself, his mind was thus a prey to distracting feelings. Neither is there any believer who is not often drawn into such harassing discussions, whenever his mind is darkened by the perception of obstacles. There was, therefore, in the mind of Moses, willingness and zeal, though alacrity and firmness were wanting; because through his weakness he was compelled to hold back by the hinderances which presented themselves. We must carefully distinguish between the timidity which delays our progress and the bold refusal which is allied to contempt. Many, in flying from trouble, are so withheld from duty, that they grow hardened in their inactivity; while those who desire to act rightly, although through anxiety and fear they apparently recoil, still aspire to ulterior progress, and, in a word, do not so far alternate as to withdraw themselves altogether from the command of God. Moses seems, indeed, to murmur, and to enter into altercation with God; but whether this were audacity or simplicity, there was more of modesty in it, than as if he had hidden himself in silence, as we have said that many do, who by their silence only strengthen themselves in the liberty to disobey. This was clearly his object, that he might afterwards be more fitted to proceed. The holy man was very anxious, because he knew from experience that his countrymen were depraved, and almost intractable; disburdening himself, then, of this anxiety into the bosom of God, he desires to be confirmed by a fresh promise, so that he may be freed from this impediment, and proceed with alacrity.

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

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

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

8. And it shall come to pass, if they will not believe thee. In these words God took away from Moses every handle for doubt; as much as to say, that he was sufficiently provided and strengthened to overcome the stubbornness of the people; and yet, heaping up the measure to overflowing, he afterwards added a third sign, from whence Moses might attain full confidence, and that no further hinderance should oppose his pious desires. This, too, is a remarkable evidence of the kindness of God, that he deigned so liberally to add sign to sign, and to contend with the evil heart of the people, until with a strong hand he drew them out of their torpor of incredulity. Surely, if they neglected the first miracle, they were unworthy to have another proof of his power set before them by God. It was, then, a wonderful exercise of longsuffering still to persevere in arresting their dullness. With equal clemency does He now overlook our sluggishness of heart; because, when with far less reverence than we ought we receive the testimonies whereby He manifests His grace, He avenges not our foul ingratitude, but rather adds new remedies for the cure of our unbelief. As by the two former miracles God shewed the power which he willed to exercise by the hand of Moses, so in this third He taught them what would be His dealings with the Egyptians. And then, both from within and from without, Moses was confirmed before all the people. The conclusion is, then, that when God should lift up His hand against the Egyptians, so far would they be from having strength to resist, that the very strongholds in which they proudly trusted should be felt to be adverse and injurious to them. We know how many and various were the advantages they derived from the Nile. Their land, on one side, was rendered, by its opposing barrier, safe and invincible; its many ports enriched their nation by their convenience for the importation and exportation of merchandise; the fertility of their fields arose from its inundations; in a word, Egypt attributed the chief part of its prosperity to the Nile. But now God gives warning not only that it should not profit the Egyptians, but that it was in His power to turn all its advantages into injuries; nay, that the very stream which used to fertilize their land by its irrigation, should cover and defile it with blood. With respect to the words, the “voice of the sign” is figuratively applied to mean a demonstration of the power of God, by which the Israelites might be taught that Moses was sent them by God as their deliverer. For although the rod turned into a serpent could not speak, yet very loudly, indeed, did it announce, that what the Israelites deemed altogether impossible, would not be difficult to God. Others thus resolve the particle את, את the noun substantive translated a sign, and את the particle indicating an accusative case, are the same word in Hebrew, if points are not used. Hence Calvin has called the את here a particle, though avowedly commenting upon its purport as a noun. — W “If they will not believe your voice, because of the sign;” but the former interpretation is more correct. The meaning of the expression, however, is added soon afterwards, in this distinction — “If they will not believe also these two signs, neither hearken unto thy voice;” as though God had said, that His power cried out, or thundered in His miracles, to obtain a hearing for the teaching of His servant.

Exodus 4:10-17

10. And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue.

10. Tunc dixit Moses ad Jehovam, Obsecro Domine, ego non sum vir disertus, neque a die hesterno, neque nudius tertius, neque ex quo locutus es servo tuo: quoniam ore lento, et lingua lenta ego sum.

11. And the Lord said unto him, Who hath made man’s mouth? Or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord?

11. Respondit autem illi Jehova, Quis posuit os in homine? aut quis statuit mutum, vel surdum, aut videntem, vel caecum? annon ego Jehova?

12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.

12. Nunc igitur proficiscere, et ego adero ori tuo, et te docebo quae loquaris.

13. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.

13. Et dixit, obsecro Domine, mitte per manum per quam mittes.

14. And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.

14. Et iratus est furor Jehovae contra Mosen, et dixit, Annon Aharon fratrem tuum Levitam novi, quod loquendo loquuturus sit ipse? Atque etiam ecce egredietur in occursum tuum, et te aspiciens laetabitur in corde suo.

15. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

15. Loqueris igitur ad cum, et pones verba in os ejus, et ego ero cum ore tuo, et cum ore ejus, et ostendam vobis quae sitis facturi.

16. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.

16. Et loquetur ipse pro te ad populum, eritque tibi pro ore, et tu eris illi pro Deo.

17. And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

17. Et baculum hunc accipies in manu tua, ut facias per eum (vel,cum eo) signa.

10. O my Lord. Moses catches at every word of escape, so as to force himself from the task imposed on him, not that he desires to refuse the command, but because he trembles at its importance. It is this distrust of his own powers which makes him so hesitating and timid. The remedy was obvious, that he should assure himself, since he well knew that he was undertaking nothing rashly, that God, whose command he obeyed, would supply him with ample strength. In this, then, lay the fault, that he did not cast all his cares on God, and, setting aside his own weakness, hope against hope, like Abraham, who

“considered not his own body now dead; neither yet the deadness of Sarah’s womb; being fully persuaded that what God had promised, he was able also to perform.” (Romans 4:18, 19, 21.)

It was an act of modesty in him to reflect on the defect which he mentioned, if he had but asked for succor from God; but when he proceeds further, and requests to be altogether discharged, he does an injustice to God, as if He would lay a greater burden on His servants than they could bear, or would give any inconsiderate command. This over-anxious caution is, therefore, deservedly condemned, although it may have some admixture of virtue; because whatever difficulty we encounter, this ought to be a sufficient encouragement to us, that as often as God chooses men as His ministers, although they are in themselves good for nothing, He forms and prepares them for their work. It is, indeed, lawful to fear in perplexities, provided that our anxiety overcomes not the desire to obey; but whatever God enjoins it is never right to refuse on any pretext. Moreover, we see that the instruments which seem but little suitable are especially employed by Him, in order that His power may more fully appear. He might, if He had chosen to use Moses as His ambassador, have made him eloquent from the womb; or, at least, when He sends him to his work, have corrected his stammering tongue. It seems a mockery, then, to give a commission of speaking to a stammerer; but in this way, (as I have said,) He causes His glory to shine forth more brightly, proving that He can do all things without extrinsic aid. Interpreters vary as to the meaning of the words. Some think that the clause “since thou hast spoken to thy servant” is added in amplification, as if the tongue of Moses began to be more slow than ever since the vision had appeared; but since the particle גם, גם, properly also Here rendered since in A V.; the margin of which exhibits, otherwise, the Hebrew idiom with exactness. — W gam, is thrice repeated, I interpret it simply, that Moses had never been eloquent from his infancy, and that he was not now endued with any new eloquence.

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

13. Send, I pray thee, by the hand. Those who interpret this passage as alluding to Christ, Cornelius a Lapide in loc. “Multi patres, ut S. Justinus, Tertll., Cyprian., Euseb., scribentes contra Judaeos, et Rupert. putant Mosen hic petiisse adventum Messiae; hujus enim nomen erat missus vel mittendus, etc. Hic sensus valde probabilis, et accommodatus est, quicquid objiciat Absolen. et audacter nimis tantis patribus obstrepat Eugubinus: ita enim olim alii patriarchae in gravibus causis semper ad Christum promissum respiciebant, et ad eum suspirabant, ut patet de Jacob. Genesis 49:10, 18.” The gloss in the Geneva Bible is, “i.e., (by the hand or ministerie) of the Messias, or some other that is more meete than I.” as though Moses said, that His power was needed to accomplish so mighty a task, introduce a forced and far-fetched sense, which is contradicted by the context, for God would not have been so aroused to anger by such a prayer. I see not why others should suppose it to be spoken of Aaron; “Quia frater Aaron suus erat eo senior, et eloquentior, eum desiderabat habere socium sibi a Domino assignandum,” — Nic, de Lyra Com. in loco. So also R. Sal. Jarchi. for there is no weight in their conjecture, that Moses preferred his brother to himself. The third sense is more probable, viz., that God should stretch forth his hand to direct whomsoever he destined for the work. In that case, the relative must be in the masculine gender; but in order to avoid all ambiguity, I prefer the feminine, as I have translated it. (Mitte per manum per quam.) For there is no doubt but that Moses desires the task, too weighty and difficult for himself, to be transferred to some one else; just as if he had said — Since there are multitudes at hand whom thou mayest employ, choose whomsoever thou wilt of them, provided only it be some other, and that I be excused. There is an implied antithesis between Moses and others, in which he hints at his own natural disqualification, and says that others are endued with dexterity, industry, and activity; and thence he argues that it will be absurd that God should reject the hands which are adapted and ready for the work.

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

It is indeed true, that God does nothing which He has not decreed by His secret providence before the creation of the world; yet sometimes second causes intervene why this or that should be done. Either view is probable, — either that God affirms Aaron to be already chosen by Him to be an assistant to Moses, or that He says He will grant this concession to the infirmity of Moses. The latter pleases me best, that Aaron should be added in anger as his brother’s companion, and that part of the honor should be transferred to him; when Moses, by his own repugnance, had deprived himself of some of his dignity. But why is he called “the Levite,” as if he were an unknown person? Some reply, that there were many among the Israelites of that name; but this simple solution satisfies me, that it was not any indifferent individual of the children of Israel who was promised to Moses as his companion, but his own brother; one who, by his close relationship, might exercise greater familiarity with him. Unless, perhaps, God looked forward to the future calling of the tribe of Levi; for he tells us, by the mouth of Malachi, that His covenant was with Levi, that his descendants should be the keepers of the law and of the truth, and the messengers of the Lord of hosts. (Malachi 2:4-8.) Thus the sense would be very satisfactory, that God would restrain His wrath, and although aroused to anger by the refusal of Moses, he would still take an ambassador out of that tribe which he destined to the priesthood. Moreover, no slight confirmation is added, in that Aaron would come forth to meet his brother in the Desert, and would receive him with great joy. It was as much as to shew that whilst God was pressing forward His servant from the land of Midian with the one hand, He would stretch forth the other to draw him into Egypt. Though the vision ought to have quickened him to perform God’s command, yet because it was necessary to stimulate his inactivity, Aaron was sent, as if God openly put forth His hand to excite him forward. For he had neither come into the Desert for pleasure, nor by chance, nor from vain curiosity; but Moses knew assuredly that a banner thus was set up for him by God, to shew him the certainty of his way. So by the coming of Ananias the vision seen by Paul was confirmed, and placed beyond the reach of doubt. (Acts 9:17.) This was, indeed, extorted from God by the importunity of Moses. According to His infinite goodness He willed to elicit from the sin of His servant materials for His grace; just as He is accustomed to bring light out of darkness. (2 Corinthians 4:6.) God mentions his brother’s gladness to Moses, in order to reprove his own indifference; as much as to say, Aaron will willingly come forth, and will receive you with joy and gladness; whilst you, depressed with sorrow and anxiety, or stupified by distrust, can scarcely be induced to stir a foot.

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

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

Exodus 4:18-23

18. And Moses went and returned to Jethro his father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

18. Profectus est ergo Moses, et reversus est ad Jethro socerum suum: et dixit ad eum, Vadam nunc, et revertar ad fratres meos qui sunt in Aegypto, ut videam an adhuc ipsi vivant. Et dixit Jethro Mosi, Vade in pace.

19. And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.

19. Dixerat autem Jehova ad Mosen in Midian, Vade, revertere in Aegyptum; quia mortui sunt omnes viri quaerebant animam tuam.

20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt. And Moses took the rod of God in his hand.

20. Et accepit Moses uxorem suam, et filios suos, et sustulit eos super asinum: et reversus est in terram Aegypti. Et accepit Moses baculum Dei in manu sua.

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

21. Et ait Jehova ad Mosen, Quum profectus fueris, et reversus in Aegyptum, vide ut omnia signa quae posui in manu tua, facias illa coram Pharaone. Ego autem constringam cor illius, et non dimittet populum.

22. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my first-born.

22. Et dices Pharaoni, Sic dicit Jehova, Filius meus, primogenitus meus Israel.

23. And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.

23. Ego autem jussi te dimittere filium meum ut mihi serviret: et renuisti dimittere eum. Ideo ecce ego occidam filium tuum, primogenitum tuum.

18. And Moses went. It is surprising that Moses should have suppressed the vision whereby the mind of his father-in-law might have been most inclined to let him go; for he speaks merely of human feelings, that he desired to revisit his brethren and relations. Yet it must have been disagreeable to his father-in-law to lose his services, and that diligence and industry by which he had largely profited; nor could it have been pleasant to send away his daughter and grandchildren to a foreign country. Whether he was forbidden to do so by God, or whether he was silent from fear and shame, is uncertain; but I incline rather to this supposition, that he dared not speak of his vocation, lest its incredibility should cause him to be suspected of falsehood and vanity. Since, then, it would have been difficult to obtain belief as to his vocation, he preferred making a pretext of his natural affection. But Jethro being persuaded more by divine inspiration than by that excuse, was easily prevailed on; although I make no doubt that for forty years Moses had been giving such proofs of his honesty, that he was exempted from every evil suspicion. We know how much respect is gained by long experience; since, then, Moses had so long manifested his integrity, his father-in-law could have no fears of his levity, or fraud, or deceit. By this example believers learn ever to seek to obtain a good reputation; for there is nothing which so greatly facilitates the transaction of all affairs as the constant course of an upright and innocent life. For, from whence arises so much difficulty in obtaining what each may want from his neighbor? Whence such hinderances, such reproaches on one side and the other, but because, while every one would be believed, no one labors to obtain credit by his integrity? But although Moses had conciliated his father-in-law by his upright and holy life, still he was confirmed in his vocation by the readiness with which his demand was complied with, for the permission was full of courtesy and kindness without any sign of unwillingness or regret.

19. And the Lord said Lat., “had said.” unto Moses Some connect this sentence with what follows, as if God had spoken to his servant after permission to return had been given him by his father-in-law; but my opinion rather is, that what had before been omitted is here inserted out of its place. Such repetition is frequent in the Scriptures. “And the Lord said unto Moses in Midian, i e., at a different time from that when he appeared to him in the wilderness at Mount Sinai. Things are not always recorded in the sacred writings in the order in which they happened.” — Rosenmuller in loco Moses, therefore, adds to what he had already said, that the fear of danger was removed, since God had testified that the recollection of his having slain the Egyptian had ceased. For this would have been a stumblingblock at the very outset, if Moses had supposed that this accusation would have met him; not because his conscience smote him before God, but because he would have been rejected by the perverse judgments of men. Therefore, on this point, also, God provides against his fear, assuring him that the enemies were dead who had plotted against his life. And, perhaps, he now particularly notices this, because in asking for leave to depart, he could safely speak of it; for it is probable that Jethro, before he had married his daughter to an unknown foreigner, had demanded the cause of his exile; since it was easy to conjecture by his wandering in the Desert, that he had been expelled from his country. Having then confessed that he fled from the wrath of the king, he now says that he is recalled by divine revelation, and that a safe return is promised him. Nor is he guilty of falsehood; for, amongst other things, God had promised him that no danger awaited him from his former enemies.

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 Pour estre lieutenant de Dieu. — Fr. 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.

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. חזק. Constrinxit, revinxit; hinc roboravit, confirmavit; intransitive etiam invaluit, praevaluit. — Prof J Robertson Clavis Pentateuch, in loco — W 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 Agonotheta. — Lat. Le maistre du camp. — Fr. (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.

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. (Galatians 3:16; Romans 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. (Hosea 11:1; Matthew 2:15.)

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.

Exodus 4:24-31

24. And it came to pass by the way in the inn, that the Lord met him, and sought to kill him.

24. Accidit autem in itinere, in hospitio, ut occurreret ei Jehova, et quaereret occidere eum.

25. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.

25. Et tulit Sephora lapidem (vel, gladium) acutum, et amputavit praeputium filii sui, et projecit ad pedes ejus: ac dixit, Certe sponsus sanguinum tu mihi es.

26. So he let him go: then she said, A bloody husband thou art, because of the circumcision.

26. Et quum discederet ab illo, tunc illa dixit, Sponsus sanguinum ob circumcisionem.

27. And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.

27. Dixit autem Jehova ad Aharon, Vade in occursum Mosi in desertum. Profectus est igitur, et occurrit ei in monte Dei, et osculatus est eum.

28. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him.

28. Et indicavit Moses Aharoni omnia verba Jehovae qui miserat eum, et omnia signa quae mandaverat ei.

29. And Moses and Aaron went and gathered together all the elders of the children of Israel.

29. Perrexit igitur Moses et Aharon: congregaveruntque omnes seniores filiorum Israel.

30. And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people.

30. Et loquutus est Aharon omnia verba quae loquutus fuerat Jehova ad Mosen, fecitque signa coram populo.

31. And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

31. Et credidit populus: quia audierunt quod visitasset Jehova filios Israel, et quod respexisset afflictionem eorum: et se incurvando adoraverunt.

24. And it came to pass by the way. The expression, “the Lord met him,” is here used in a bad sense, for an adverse meeting, or hostile encounter; as though Moses should say that the hand of the Lord was against him to interrupt his journey. In what form He appeared we know not, except that the words pretty plainly imply that Moses was assured of His anger, so as to be aware that his death was near. For had he not been instructed by revelation or by an angel, it would not have at all profited him to be shewn the impending danger. Nevertheless the cause is not expressed for which he perceived that God was so angry with him; except that we may gather it from what follows. For why should Zipporah have taken a sharp stone or knife and circumcised her son, had she not known that God was offended at his uncircumcision? Certain Rabbins, then, are unwise in their conjecture, that Moses had provoked God’s vengeance on this occasion against himself, because he took his wife and children with him as being a useless charge, which would be likely to encumber him. They pronounce also, too boldly, on the nature of his scourge, viz., that he was afflicted by a severe disease, which endangered his life. Be it sufficient for us to know that he was terrified by the approach of certain destruction, and that, at the same time, the cause of his affliction was shewn him, so that he hastened to seek for a remedy. For, as we have just said, it would never have otherwise occurred to himself or his wife to circumcise the child to appease God’s wrath; and it will appear a little further on, that God was, as it were, propitiated by this offering, since he withdrew his hand, and took away the tokens of his wrath. I therefore unhesitatingly conclude, that vengeance was declared against Moses for his negligence, which was connected with still heavier sins; for he had not omitted his son’s circumcision from forgetfulness, or ignorance, or carelessness only, but because he was aware that it was disagreeable either to his wife or to his father-in-law. 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, (1 Corinthians 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. The sense demands this translation, and the French Version confirms it; though the name is there omitted. As I presume there is no reason to doubt that Eliezer was the youngest, (compare Exodus 18:3, 4, with 1 Chronicles 23:15,) an accidental substitution of one name for the other must have probably been made. 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.

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 Praepostera — Lat. Vicieuse. — Fr. 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. (1 Kings 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 The conduct of Zipporah on this occasion, as well as the argument founded on it for lay-baptism, is amply discussed by Calvin himself, in his Institutes, book 4. chap. 16. 22. — Calvin Soc. Transl., vol. 3, pp. 346, 347. 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.

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.

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, “Cependant Dieu ait supplee a leur infirmite par l’aide des miracles;” still God helped their infirmity by the assistance of the miracles. — Fr. however, aided by the miracles, because they were so stupified by their miseries that otherwise simple preaching would have had no weight with them.

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 (Mark 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, As in A.V.; and this rendering is confirmed by Dathe, “Hi fidem habuerunt; et cum audirent,” etc. “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.

EXODUS 5

Exodus 5:1-5

1. And afterwards Moses and Aaron went in, and told Pharaoh, Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

1. Postea venerunt Moses et Aharon, et dixerunt Pharaoni: Sic dixit Jehova Deus Israel, Dimitte populum meum ut festum diem celebrent mihi in deserto.

2. And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go.

2. Et dixit Pharao, Quis est Jehova, ut obediam voci ejus dimittendo Israelem? Non novi Jehovam, atque etiam Israelem non dimittam.

3. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert, and sacrifice unto the Lord our God, lest he fall upon us with pestilence, or with the sword.

3. Tunc dixerunt, Deus Hebraeorum occurrit nobis. Ergo eamus iter trium dierum in desertum, ut sacrificemus Jehovae Deo nostro, ne forte irruat in nos pestis vel gladius.

4. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.

4. Dixit ad eos rex Aegypti, Ut quid Moses et Aharon abstrahitis populum ab operibus suis? Ite ad labores vestros.

5. And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

5. Et dixit Pharao, En multi nunc populus terrae, et vos cessare facitis eos a laboribus suis.

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.

2. the Lord said, ... What is that in thine hand?--The question was put not to elicit information which God required, but to draw the particular attention of Moses.

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

6. Put now thine hand into thy bosom--the open part of his outer robe, worn about the girdle.

9. take of the water of the river--Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.

10-13. I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.

14. the anger of the Lord was kindled against Moses--The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi (1Ch 23:13). Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.

18. Moses ... returned to Jethro--Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.

19. all the men are dead which sought thy life--The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.

20. Moses took his wife and his sons, and set them upon an ass--Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.

returned--entered on his journey towards Egypt.

he took the rod of God--so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Ac 3:12).

24. inn--Hebrew, "a halting place for the night."

the Lord met him, and sought to kill him--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].

26. So he let him go--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.

27. Aaron met him in the mount of God, and kissed him--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.

29-31. Moses and Aaron went--towards Egypt, Zipporah and her sons having been sent back. (Compare Ex 18:2).

gathered ... all the elders--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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The caduceus or rod of Mercury is well known in poetic fables. It is another copy Of the rod of Moses. He also is reported to have wrought a multitude of miracles by this rod; and particularly he is said to kill and make alive, to send souls to the invisible world and bring them back from thence. Homer represents Mercury taking his rod to work miracles precisely in the same way as God commands Moses to take his. Ἑρμης δε ψυχας Κυλληνιος εξεκαλειτο Ανδρων μνηστηρων· εχε δε ῬΑΒΔΟΝ μετα χερσιν Καλην, χρυσειην, τῃ τ' ανδρων ομματα θελγει, Ὡν εθελει, τους δ' αυτε και ὑπνωοντας εγειρει.

Odyss., lib. xxiv., ver. 1.

Cyllenian Hermes now call'd forth the souls

Of all the suitors; with his golden Wand

Of power, to seal in balmy sleep whose eyes

Soe'er he will, and open them again.

Cowper.

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

Tum Virgam Capit: hac animas ille evocat Orco

Pallentes, alias sub tristia Tartara mittit;

Dat somnos, adimitque, et lumina morte resignat

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

But first he grasps within his awful hand

The mark of sovereign power, the magic wand;

With this he draws the ghosts from hollow graves,

With this he drives them down the Stygian waves;

With this he seals in sleep the wakeful sight,

And eyes, though closed in death, restores to light.

Thus arm'd, the god begins his airy race,

And drives the racking clouds along the liquid space.

Dryden.

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

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

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

In Midian - This was a new revelation, and appears to have taken place after Moses returned to his father-in-law previous to his departure for Egypt.

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.

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.

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.

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).

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

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.

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.

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.

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.

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).

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).

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.

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.

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

A rod - Or staff.

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

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

The voice of the first sign - God's works have a voice to speak to us, which we must diligently observe.

O my Lord, I am not eloquent - He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought and solid judgment, but had not a voluble tongue, nor ready utterance; and therefore he thought himself unfit to speak before great men, and about great affairs. Moses was mighty in word, Acts 7:22, and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew, Deu 32:2, though he did not deliver himself with that readiness, ease and fineness that some do.

Send by whom thou wilt send - By any but me.

And the anger of the Lord was kindled against him - Even self - diffidence when it grows into an extreme, when it either hinders us from duty, or clogs us in duty, is very displeasing to him.

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

Instead of God - To teach and to command him.

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

The Lord said unto Moses - This seems to have been a second vision, whereby God calls him to the present execution of the command given before.

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

In thy hand - 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.

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: Israel is my son, my first - born - Precious in my sight, honourable, and dear to me.

Let my son go - 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.

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.

So he let him go - 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.

In the mount of God - That is, the place where God had met with him.

Moses told Aaron all - 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.

To cause the lamps to burn - Heb. the lamp: yet

1 AND Moses answered and said, But behold, they will not believe me , nor hearken unto my voice: for they will say, the LORD hath not appeared unto thee.

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, then now it did.

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.

(i. e.) Was really changed into a Serpent: whereby it was intimated what and how pernicious his Rod should be to the Egyptians.

4 And the LORD said unto Moses, put forth thine hand, and take it by the tail : And he put forth his hand and caught it, and it became a Rod in his hand:

The dangerous part: whereby God would try Moses his Faith, and prepare him for the approaching difficulties.

5 That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac and the God of Jacob hath appeared unto thee.

An imperfect sentence, to be thus compleated, This thou shalt do before them that they may believe. See the like in 2 Sam. 5. 8. compared with 1 Chron. 11. 6. and Mark 14. 49. compared with Matth. 26. 56.

6 And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold his hand was leprous as snow .

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

Marginal references: 2 King. 5. 27.

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.

To the voice or word of God delivered and confirmed by the first sign. For Moses did not make dumb shews before them, but acquainted them with the mind of God therein. Or he saith the voice, to note that Gods works have a voice to speak to us which we must diligently observe. See Mic. 6. 9.

9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river , and pour it upon the dry land: and the water which thou takest out of the river, shall become blood upon the dry land.

Nilus, well known to Moses and called so by way of eminency, as Euphrates also is.

Heb. shall be, even shall be, i. e. it shall assuredly be so.

Marginal references: Heb. shall [illegible: 1 word] and shall [illegible: 1 word].

10 And Moses said unto the LORD, O my Lord, I am not eloquent , neither heretofore, nor since thou hast spoken unto thy servant : but I am slow of speech, and of a slow tongue.

Not able to deliver thy message acceptably and decently either to Pharaoh or to the Israelites.

Since thy appearance to me thou hast made some change in my hand, but none in my tongue, but still I am, as I was, most unfit for so high an employment. But indeed he was therefore fit for it, as the unlearned Apostles, were for the Preaching of the Gospel, that the honour of their glorious works might be entirely given to God, and not to the instruments which he used.

Marginal references: Heb. a man of words.; Heb. since yesterday, nor since the third day.; chap. 6. 12.

12 Now therefore go, and I will be with thy mouth , and teach thee what thou shalt say.

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

Marginal references: Mar. 13. 11. Luk. 12. 11.

13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send .

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

Marginal references: Or, should[illegible: 1+ letters].

14 And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also behold, he cometh forth to meet thee : and when he seeth thee, he will be glad in his heart.

By my instigation and direction: which, because I see thou art still diffident, I give thee for a new sign to strengthen thy belief that I will carry thee through this hard work.

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 I will teach you what ye shall do.

(i. e.) Instruct him what to speak, and command him freely and faithfully to express it. See Isa. 51. 16. and 59. 21.

16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee in stead of a mouth, and thou shalt be to him in stead of God .

To teach and to command him. See Exod. 7. 1.

17 And thou shalt take this rod in thy hand, wherewith thou shalt do signs .

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

18 And Moses went and returned to Jethro his father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

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

19 And the LORD said unto Moses in Midian , Go, return into Egypt, for all the men are dead which sought thy life .

This seems to have been a second vision, whereby God calls him forth to the present and speedy execution of that command which before was more generally delivered.

To wit, to take it away. See the like expression, 1 Sam. 22. 23. 1 King. 19. 14. Matth. 2. 20. God knew very well that one great cause of Moses his unwillingness to this undertaking was his carnal fear, though he was ashamed to profess it, and therefore gives him this cordial.

Marginal references: chap. 2. 15, 23.

20 And Moses took his wife, and his sons , and set them upon an Asse , and he returned to the land of Egypt. And Moses took the rod of God in his hand.

Gershom, Exod. 2. 22. and Eliezer, Exod. 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 Iethro, as may seem from Exod. 18. 5.

One Asse might be sufficient for her and her two Children, because one of them was but little, ver. 25. Or, Asse may be put for Asses, which changes of the numbers is very frequent in Scripture.

His Shepherds rod so called, partly because it was appropriated to Gods special service, to be the instrument in all his glorious works; and partly to shew that whatsoever was done by that rod was not done by any vertue in the rod or in Moses his hand, but meerly by the power of God, who was pleased for the greater confusion of his Enemies to use so mean an instrument.

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

(i. e.) In thy power of commission, to be done by thy hand and the rod in it.

That he shall be unmerciful to all the groans and pressures of the Israelites, inexorable to the requests of Moses unmoveable and incorrigible by all my words and works. But God doth not properly and positively make mens hearts hard, but onely 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.

Marginal references: chap. [illegible: 1+ letters]. 3. and 9. 12. and 10. 1. and 14. 8. Deut. 2. 30. Isa. 63. 17. John 12. 40. Rom. 9. 17.

22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn .

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.

Marginal references: Jer. 31. 9. Jam. 1. 18.

23 And I say unto thee , Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn .

I command thee: For saying is put for commanding, Lu[illegible: 1+ letters]. 4. 3. and 9. 54. and in 1 Chron. 21. 19. compared with 2 Sam. 24. 19.

By which Plague coming after the rest thou wilt be enforced to do what I advise thee now to do upon cheaper terms.

Marginal references: chap. 11. 5. and 12. 29.

24 And it came to pass by the way in the Inn, that the LORD met him ; and sought to kill him .

(i. e.) Appeared to him in some visible shape.

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 shewing himself in some threatning 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 his distrust of God, nor 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 Zipporahs following fact upon that occasion. 2. From the Lords dismission of Moses upon the circumcision of the Child. 3. From the threatning of Death or cutting of 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 in that case. And this was a greater sin in Moses than in another man, and at this time then it had been before, because he understood the Will and Law of God about it better then 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, whilest he remained under the guilt of gro[illegible: 1+ letters]ly 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 Gods 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 wilfull 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, 1 Tim. 3. 5? And this was not onely a great sin in it self, 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 Zipporahs averseness to and dread of that painful, and, as she thought, dangerous Ordinance of God, which she her self 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 Fathers house, and therefore he put it off till a more convenient season, when he might either perswade or over-rule her therein. Which was a great fault, for God had obliged all the Children of Abraham not onely to the thing, but to the time also, to do it upon the eighth day, which season Moses had grosly and for some considerable time slipped, and so had preferred the pleasing of his Wife before his Obedience to God.

Marginal references: Num. 22. 22.

25 Then Zipporah took a sharp stone , and cut off the foreskin of her son, and cast it at his feet , and said, surely a bloody husband art thou to me .

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 terrour of so dismal and unexpected an apparition to him, and delays being highly dangerous, she thought it better to do it her self 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 errour, then to continue in a substantial fault.

Which she took as next at hand in that stony Country, let none think this strange, for not onely this work, but the cutting off of that part, which some used to do [illegible: 1 word] commonly performed with a flint or a sharp stone, as is expresly affirmed by Hrodotus l. 2. Plin. 35. 12. See also Iuvenal Satyr. 6. and M[illegible: 1+ letters] tial. Epigram. 3. 18. But the word may be rendred. a sh[illegible: 1+ letters]p knife. See Ios. 5. 2, 3.

The words are very short and therefore ambiguous, and may be rendred, either thus, she cast her self at his feet, either 1. At the f[illegible: 1+ letters]et of the Angel, as a suppliant for her Husbands 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 her self 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 shewed such scorn and indignation. Or rather thus she cast it at his, i. e. her Husbands 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 spight and anger against her Husband, as the cause of so much pain to the child and grief to her self.

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 onely a Son-in-law, as 1 Sam. 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 an 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 chatban which properly signifies a spouse, not an husband.

Marginal references: Or, knife.; Heb. made it touch.

26 So he let him go : then she said, A bloody husband thou art, because of the circumcision .

Or. He, i. e. God or the destroying Angel sent from God, departed from him, i. e. from Moses, and removed the tokens of Gods indignation, the sickness or stroke laid upon him.

She both repeats and amplifies her former censure, and reproacheth not onely her Husband but also Gods 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 Exodus 18. 1, 2, 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. Onely this doth more provoke her then 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 13th. year of their age, from the example of Ihmael, who was circumcised at that age. But indeed it is more likely that those people, being cast out of Gods 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 then of use and priviledge.

29 And Moses and Aaron went, and gathered together all the Elders of the Children of Israel .

All of them whom they could easily and quickly bring together: Or all that were in those parts. Of those Elders, see Exod. 3. 16. and 24. 1, 9. and Numb. 11. 16.

30 And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.

Thus beginning to execute the Office which God had put upon him, which was to be Moses his mouth or spokesman.

(i. e.) Aaron did them, as Moses his Minister, or by the command and direction of Moses.

31 And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped .

(i. e.) Taken cognizance of their cause and condition and resolved to deliver them.

Acknowledging and adoring the kindness and faithfulness of God therein.

Marginal references: chap. 12. 27.

Exo 1:1-9 Moses now started a fresh difficulty: the Israelites would not believe that Jehovah had appeared to him. There was so far a reason for this difficulty, that from the time of Jacob-an interval, therefore, of 430 years - God had never appeared to any Israelite. God therefore removed it by giving him three signs by which he might attest his divine mission to his people. These three signs were intended indeed for the Israelites, to convince them of the reality of the appearance of Jehovah to Moses; at the same time, as even Ephraem Syrus observed, they also served to strengthen Moses’ faith, and dissipate his fears as to the result of his mission. For it was apparent enough that Moses did not possess true and entire confidence in God, from the fact that he still raised this difficulty, and distrusted the divine assurance, “They will hearken to thy voice,” Exo 3:18). And finally, these signs were intended for Pharaoh, as is stated in Exo 4:21; and to him the אתות (σημεῖα) were to become מפתים (τέρατα). By these signs Moses was installed as the servant of Jehovah (Exo 14:31), and furnished with divine power, with which he could and was to appear before the children of Israel and Pharaoh as the messenger of Jehovah. The character of the three signs corresponded to this intention.

Exo 4:2-5

The First Sign. - The turning of Moses’ staff into a serpent, which became a staff again when Moses took it by the tail, had reference to the calling of Moses. The staff in his hand was his shepherd’s crook (מזּה Exo 4:2, for מה־זה, in this place alone), and represented his calling as a shepherd. At the bidding of God he threw it upon the ground, and the staff became a serpent, before which Moses fled. The giving up of his shepherd-life would expose him to dangers, from which he would desire to escape. At the same time, there was more implied in the figure of a serpent than danger which merely threatened his life. The serpent had been the constant enemy of the seed of the woman (Gen 3), and represented the power of the wicked one which prevailed in Egypt. The explanation in Pirke Elieser, c. 40, points to this: ideo Deum hoc signum Mosi ostendisse, quia sicut serpens mordet et morte afficit homines, ita quoque Pharao et Aegyptii mordebant et necabant Israelitas. But at the bidding of God, Moses seized the serpent by the tail, and received his staff again as “the rod of God,” with which he smote Egypt with great plagues. From this sign the people of Israel would necessarily perceive, that Jehovah had not only called Moses to be the leader of Israel, but had endowed him with the power to overcome the serpent-like cunning and the might of Egypt; in other words, they would “believe that Jehovah, the God of the fathers, had appeared to him.” (On the special meaning of this sign for Pharaoh, see Exo 7:10.)

Exo 4:6-8

The Second Sign. - Moses’ hand became leprous, and was afterwards cleansed again. The expression כּשּׁלג מצרעת, covered with leprosy like snow, refers to the white leprosy (vid., Lev 13:3). - “Was turned again as his flesh;” i.e., was restored, became healthy, or clean like the rest of his body. So far as the meaning of this sign is concerned, Moses’ hand has been explained in a perfectly arbitrary manner as representing the Israelitish nation, and his bosom as representing first Egypt, and then Canaan, as the hiding-place of Israel. If the shepherd’s staff represented Moses’ calling, the hand was that which directed or ruled the calling. It is in the bosom that the nurse carried the sucking child (Num 11:12), the shepherd the lambs (Isa 40:11), and the sacred singer the many nations, from whom he has suffered reproach and injury (Psa 89:50). So Moses also carried his people in his bosom, i.e., in his heart: of that his first appearance in Egypt was a proof (Exo 2:11-12). But now he was to set his hand to deliver them from the reproach and bondage of Egypt. He put (הביא) his hand into his bosom, and his hand was covered with leprosy. The nation was like a leper, who defiled every one that touched him. The leprosy represented not only “the servitude and contemptuous treatment of the Israelites in Egypt” (Kurtz), but the ἀσέβεια of the Egyptians also, as Theodoret expresses it, or rather the impurity of Egypt in which Israel was sunken. This Moses soon discovered (cf. Exo 5:17.), and on more than one occasion afterwards (cf. Num 11); ); so that he had to complain to Jehovah, “Wherefore hast Thou afflicted Thy servant, that Thou layest the burden of all this people upon me?...Have I conceived all this people, that Thou shouldest say to me, Carry them in thy bosom?” (Num 11:11-12). But God had the power to purify the nation from this leprosy, and would endow His servant Moses with that power. At the command of God, Moses put his hand, now covered with leprosy, once more into his bosom, and drew it out quite cleansed. This was what Moses was to learn by the sign; whilst Israel also learned that God both could and would deliver it, through the cleansed hand of Moses, from all its bodily and spiritual misery. The object of the first miracle was to exhibit Moses as the man whom Jehovah had called to be the leader of His people; that of the second, to show that, as the messenger of Jehovah, he was furnished with the necessary power for the execution of this calling. In this sense God says, in Exo 4:8, “If they will not hearken to the voice of the first sign, they will believe the voice of the latter sign.” A voice is ascribed to the sign, as being a clear witness to the divine mission of the person performing it. (Psa 105:27).

Exo 4:9

The Third Sign. - If the first two signs should not be sufficient to lead the people to believe in the divine mission of Moses, he was to give them one more practical demonstration of the power which he had received to overcome the might and gods of Egypt. He was to take of the water of the Nile (the river, Gen 41:1) and pour it upon the dry land, and it would become blood (the second והיוּ is a resumption of the first, cf. Exo 12:41). The Nile received divine honours as the source of every good and all prosperity in the natural life of Egypt, and was even identified with Osiris (cf. Hengstenberg, Egypt and the Books of Moses, p. 109 transl.). If Moses therefore had power to turn the life-distributing water of the Nile into blood, he must also have received power to destroy Pharaoh and his gods. Israel was to learn this from the sign, whilst Pharaoh and the Egyptians were afterwards to experience this might of Jehovah in the form of punishment (Exo 7:15.). Thus Moses as not only entrusted with the word of God, but also endowed with the power of God; and as he was the first God-sent prophet, so was he also the first worker of miracles, and in this capacity a type of the Apostle of our profession (Heb 3:1), even the God-man, Christ Jesus.

Moses raised another difficulty. “I am not a man of words,” he said (i.e., I do not possess the gift of speech), “but am heavy in mouth and heavy in tongue” (i.e., I find a difficulty in the use of mouth and tongue, not exactly “stammering”); and that “both of yesterday and the day before” (i.e., from the very first, Gen 31:2), “and also since Thy speaking to Thy servant.” Moses meant to say, “I neither possess the gift of speech by nature, nor have I received it since Thou hast spoken to me.”

Exo 4:11-12

Jehovah both could and would provide for this defect. He had made man’s mouth, and He made dumb or deaf, seeing or blind. He possessed unlimited power over all the senses, could give them or take them away; and He would be with Moses’ mouth, and teach him what he was to say, i.e., impart to him the necessary qualification both as to matter and mode. - Moses’ difficulties were now all exhausted, and removed by the assurances of God. But this only brought to light the secret reason in his heart. He did not wish to undertake the divine mission.

Exo 4:13

“Send, I pray Thee,” he says, “by whom Thou wilt send;” i.e., carry out Thy mission by whomsoever Thou wilt. בּיד שׁלח: to carry out a mission through any one, originally with accus. rei (1Sa 16:20; 2Sa 11:14), then without the object, as here, “to send a person” (cf. 2Sa 12:25; 1Ki 2:25). Before תּשׁלח the word אשׁר is omitted, which stands with בּיד in the construct state (vid., Ges. §123, 3). The anger of God was now excited by this groundless opposition. But as this unwillingness also arose from weakness of the flesh, the mercy of God came to the help of his weakness, and He referred Moses to his brother Aaron, who could speak well, and would address the people for him (Exo 4:14-17). Aaron is called הלּוי, the Levite, from his lineage, possibly with reference to the primary signification of לוה “to connect one’s self” (Baumgarten), but not with any allusion to the future calling of the tribe of Levi (Rashi and Calvin). הוּא ידבּר דּבּר speak will he. The inf. abs. gives emphasis to the verb, and the position of הוּא to the subject. He both can and will speak, if thou dost not know it.

Exo 4:14-17

And Aaron is quite ready to do so. He is already coming to meet thee, and is glad to see thee. The statement in Exo 4:27, where Jehovah directs Aaron to go and meet Moses, is not at variance with this. They can both be reconciled in the following simple manner: “As soon as Aaron heard that his brother had left Midian, he went to meet him of his own accord, and then God showed him by what road he must go to find him, viz., towards the desert” (R. Mose ben Nachman). - “Put the words” (sc., which I have told thee) “into his mouth;” and I will support both thee and him in speaking. “He will be mouth to thee, and thou shalt be God to him.” Cf. Exo 7:1, “Thy brother Aaron shall be thy prophet.” Aaron would stand in the same relation to Moses, as a prophet to God: the prophet only spoke what God inspired him with, and Moses should be the inspiring God to him. The Targum softens down the word “God” into “master, teacher.” Moses was called God, as being the possessor and medium of the divine word. As Luther explains it, “Whoever possesses and believes the word of God, possesses the Spirit and power of God, and also the divine wisdom, truth, heart, mind, and everything that belongs to God.” In Exo 4:17, the plural “signs” points to the penal wonders that followed; for only one of the three signs given to Moses was performed with the rod.

Exo 4:18

In consequence of this appearance of God, Moses took leave of his father-in-law to return to his brethren in Egypt, though without telling him the real object of his journey, no doubt because Jethro had not the mind to understand such a divine revelation, though he subsequently recognised the miracles that God wrought for Israel (Exo 18). By the “brethren” we are to understand not merely the nearer relatives of Moses, or the family of Amram, but the Israelites generally. Considering the oppression under which they were suffering at the time of Moses’ flight, the question might naturally arise, whether they were still living, and had not been altogether exterminated.

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.“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. Moses and Aaron Sent to Pharaoh - Exodus 5-7:7

The two events which form the contents of this section - viz., (1) the visit of Moses and Aaron to Pharaoh to make known the commands of their God, with the harsh refusal of their request on the part of Pharaoh, by an increase of the tributary labours of Israel (Exo 5); ); and (2) the further revelations of Jehovah to Moses, with the insertion of the genealogies of Moses and Aaron-not only hang closely together so far as the subject-matter is concerned, inasmuch as the fresh declarations of Jehovah to Moses were occasioned by the complaint of Moses that his first attempt had so signally failed, but both of them belong to the complete equipment of Moses for his divine mission. Their visit to Pharaoh was only preliminary in its character. Moses and Aaron simply made known to the king the will of their God, without accrediting themselves by miraculous signs as the messengers of Jehovah, or laying any particular emphasis upon His demand. For this first step was only intended to enlighten Moses as to the attitude of Pharaoh and the people of Israel in relation to the work of God, which He was about to perform. Pharaoh answered the demand addressed to him, that he would let the people go for a few days to hold a sacrificial festival in the desert, by increasing their labours; and the Israelites complained in consequence that their good name had been made abhorrent to the king, and their situation made worse than it was. Moses might have despaired on this account; but he laid his trouble before the Lord, and the Lord filled his despondent heart with fresh courage through the renewed and strengthened promise that He would now for the first time display His name Jehovah perfectly - that He would redeem the children of Israel with outstretched arm and with great judgments - would harden Pharaoh’s heart, and do many signs and wonders in the land of Egypt, that the Egyptians might learn through the deliverance of Israel that He was Jehovah, i.e., the absolute God, who works with unlimited freedom. At the same time God removed the difficulty which once more arose in the mind of Moses, namely, that Pharaoh would not listen to him because of his want of oratorical power, by the assurance, “I make thee a god for Pharaoh, and Aaron shall be thy prophet” (Exo 7:1), which could not fail to remove all doubt as to his own incompetency for so great and severe a task. With this promise Pharaoh was completely given up into Moses’ power, and Moses invested with all the plenipotentiary authority that was requisite for the performance of the work entrusted to him.

The Objections of Moses Overruled. (b. c. 1491.)

1 And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The Lord hath not appeared unto thee. 2 And the Lord said unto him, What is 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 Lord said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 5 That they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. 6 And the Lord said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 7 And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 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 it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.

It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward.

I. Moses objects that in all probability the people would not hearken to his voice (v. 1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (ch. iii. 18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses said (v. 1), They will not believe me; and yet he was happily mistaken, for it is said (v. 31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight.

II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as John v. 36), and Nicodemus owns himself convinced by them, John iii. 2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials.

1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, v. 2-4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing. (2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor. (3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (ch. i. 10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, v. 5. Miracles were for signs to those that believed not, 1 Cor. xiv. 22.

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, v. 6, 7. 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 as one dead, Num. xii. 12), 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.

3. He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, v. 9. 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 (ch. iii. 18), They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.

10 And Moses said unto the Lord , O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. 11 And the Lord said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord ? 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 of him whom thou wilt send. 14 And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 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, even 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.

Moses still continues backward to the service for which God had designed him, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that here was too much of cowardice, slothfulness, and unbelief in it. Observe here,

I. How Moses endeavours to excuse himself from the work.

1. He pleads that he was no good spokesman: O my Lord! I am not eloquent, v. 10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe, (1.) We must not judge of men by the readiness and fluency of their discourse. Moses was mighty in word (Acts vii. 22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deut. xxxii. 2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, 2 Cor. x. 10. A great deal of wisdom and true worth is concealed by a slow tongue. (2.) God is pleased sometimes to make choice of those as his messengers who have fewest of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Spirit made them such.

2. When this plea was overruled, and all his excuses were answered, he begged that God would send somebody else on this errand and leave him to keep sheep in Midian (v. 13): "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others that have any thing of difficulty or danger in them.

II. How God condescends to answer all his excuses. Though the anger of the Lord was kindled against him (v. 14), yet he continued to reason with him, till he had overcome him. Note, Even self-diffidence, when it grows into an extreme—when it either hinders us from duty or clogs us in duty, or when it discourages our dependence upon the grace of God—is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is before-hand with us, and such a rewarder as will not be behind-hand with us. Note further, God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness.

1. To balance the weakness of Moses, he here reminds him of his own power, v. 11. (1.) His power in that concerning which Moses made the objection: Who has made man's mouth? Have not I the Lord? Moses knew that God made man, but he must be reminded now that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, Ps. cxxiv. 8. God, as the author of nature, has given us the power and faculty of speaking; and from him, as the fountain of gifts and graces, comes the faculty of speaking well, the mouth and wisdom (Luke xxi. 15), the tongue of the learned (Isa. l. 4); he pours grace into the lips, Ps. xlv. 2. (2.) His power in general over the other faculties. Who but God makes the dumb and the deaf, the seeing and the blind? [1.] The perfections of our faculties are his work, he makes the seeing; he formed the eye (Ps. xciv. 9); he opens the understanding, the eye of the mind, Luke xxiv. 45. [2.] Their imperfections are from him too; he make the dumb, and deaf, and blind. Is there any evil of this kind, and the Lord has not done it? No doubt he has, and always in wisdom and righteousness, and for his own glory, John ix. 3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa. vi. 9, 10. But God knew how to manage them, and get himself honour upon them.

2. To encourage him in this great undertaking, he repeats the promise of his presence, not only in general, I will be with thee (ch. iii. 12), but in particular, "I will be with thy mouth, 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 it shall be given them what they shall speak, Matt. x. 19.

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, v. 14. He directs him to make use of Aaron as his spokesman, v. 16. 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, Eccl. iv. 9. God will have his two witnesses (Rev. xi. 3), 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, 1 Cor. xii. 21. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this embassy. (5.) God promises, I will be with thy mouth, and with his mouth. 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.

4. He bids him take the rod with him in his hand (v. 17), 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. Take this rod, 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.

Moses Returns in Egypt. (b. c. 1491.)

18 And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. 19 And the Lord 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 Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 22 And thou shalt say unto Pharaoh, Thus saith the Lord , Israel is my son, even 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, even thy firstborn.

Here, I. Moses obtains leave of his father-in-law to return into Egypt, v. 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, v. 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, &c. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Ps. cxlii. 3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, v. 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, v. 22, 23. God had promised him (v. 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. ii. 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. iii. 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 (v. 19) that the men were dead who sought his life, immediately it follows (v. 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.

The Circumcision of the Son of Moses. (b. c. 1491.)

24 And it came to pass by the way in the inn, that the Lord met him, and sought to kill him. 25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 27 And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. 28 And Moses told Aaron all the words of the Lord 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 Lord 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 Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

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

I. How God met him in anger, v. 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 (1 Sam. ii. 29); and see Matt. x. 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, v. 27, 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, v. 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, v. 29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (ch. iii. 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.

CHAP. IV.

ANd Moses answered, and said; But behold, they will not beleeve mee, nor hearken unto my voice; for they will say, Iehovah hath not appeared unto thee. And Iehovah said unto him, What is that in thy hand? and he said, a rod. And hee said; Cast it on the ground; and hee cast it on the ground, and it was (turned) to a serpent: and Moses fled from before it. And Iehouah said unto Moses; Put forth thy hand, & take it by the taile: and he put forth his hand & caught it, and it was (turned) to a ro[illegible: 1 letter] in his hand. That they may beleeve, that Iehovah the God of their fathers, the God of Abraham, the God of Isaak, and the God of Iakob, hath appeared unto thee. And Iehovah said further more unto him▪ Put now thy hand into thy bosome; and hee put his hand into his bosome; and he tooke it out, and behold, his hand was leprous as snow. And hee said, Returne thy hand into thy bosome; and hee returned his hand into his bosome: and hee tooke it out of his bosome, and behold, it was turned as his flesh. And it shall bee, if they will not beleeve thee; nor heark[illegible: 1 span] to the voice of the first signe, that they will beleeve the voice of the latter signe. And it shall be, if they will not beleeve also these two signes, not hearken to thy voice, that thou shalt take of the waters of the river, and powre upon the dry land, and the waters shall be, which thou shalt take out of the river, even they shall be (turned) to blood upon the drie land. And Moses said unto Iehovah; Oh my Lord, I am not a man of words, either from daies heretofore, or since thou hast spoken unto thy servant; but I am of an heauy mouth, and of an heavy tongue. And Iehovah said unto him; VVho hath made the mouth of man, or who maketh the dumbe, or the deafe, or the open-eyed, or the blind? have not I Iehovah? And now goe, and I will be with thy mouth, and will teach thee what thou shalt speake. And he said; Oh my Lord, send I pray thee, by the hand thou shouldest send. And the anger of Iehovah was kindled against Moses; and hee said, Is not Aaron the Levite thy brother? I know that speaking he can speake, and also behold he is comming forth to meet thee; and when he seeth thee, hee will bee glad in his heart. And thou shalt speake unto him, and shalt put the words in his mouth, and I will bee with thy mouth, and with his mouth, and will teach you what you shall doe. And hee shall speake for thee unto the people, and he shall be, even he shall be to thee for a mouth, and thou shalt be to him for a God. And this rod shalt thou take in thy hand, with the which thou shalt doe the signes. And Moses went, and returned to Iether his father in law, and said unto him; Let me goe I pray thee, and returne unto my brethren which are in Egypt, and see whether they be yet alive: and Iethro said to Moses, Goe in peace. And Iehovah said unto Moses, in Midian; Goe, returnd into Egypt, for all the men are dead that sought thy soule. And Moses tooke his wife and his sonnes, and made them ride upon an asse; and hee returned to the land of Egypt: and Moses tooke the rod of God in his hand. And Iehovah said unto Moses; When thou goest to returne into Egypt see, all the wonders which I have put in thy hand, that thou doe them before Pharaoh, and I will make strong his heart, and he shall not send away the people. And thou shalt say unto Pha[illegible: 2 letters]oh; [illegible: 1 word] saith Iehovah, Israel is my sonne my first-borne. And I say unto thee, Send away my sonne, that he may serve mee; and if thou refuse to send him away behold, I will stay thy sonne, thy first-borne: And it was in the way, in the Inne, that Iehovah met him, and sought to kill him. And Zipporah tooke a sharpe stone, and cut off the supernuous foreskinne of her sonne, and cast it at his feet, and said, Surely a husband of bloods art thou to me. And he let him goe: then shee said, a husband of bloods, for the circumcisions. And Iehovah said to Aaron; Goe to meet Moses, into the wildernesse: and hee went, and met him in the mountaine of God, and kissed him. And Moses told Aaron all the words of Iehovah, who had sent him, and all the signes which he had commanded him. And Moses went and Aaron, and they gathered together all the Elders of the sons of Israel. And Aaron spake all the words which Iehovah had spoken unto Moses: and he did the signes, in the eyes of the people. And the people beleeved; and they heard that Iehovah had visited the sonnes of Israel, and that hee had seene their affliction: and they bended downe the head, and bowed themselves.

Annotations. BVt beheld] Hebr. and beheld: or, and if, as the Greeke translateth it, adding this question, what shall I say unto them? So (hên) behold, is used for (im) if, in Ier. 3. 1. Moses having experience of former refusall, Exod. 2. 14. feareth the like againe; and maketh exceptions. Vers. 2. a rod] or, a staffe; as in Gen. 38. 18. A[illegible: 1 letter] instrument which shepherds used to guide their sheepe with: Lev. 27. 32. with it Moses now fed Iethroes flocke; but God sanctified it to work[illegible: 1 span] miracles by, and to feed his people Israel. Therfore it is after called the rod of God, v. 20. and many great things were effected by it. To this the Prophets after, have reference; as, feed thy people [illegible: 1 word] thy rod, &c. Mich. 7. 14. Vers. 3. was (turned) to] or, became a serpent: [illegible: 1 word] the word turned, is expressed in Exod. 7. 15. and the Greeke here addeth it in verse 17. As the shining of Moses face, and veile put upon it, (Exod. 34. 30. 33.) signified the glory of his ministerie, and the hiding of the end thereof, from unbeleeving Israelites, 2 Cor. 3. 7. 13. 16. so his rod turned to a serpent, was here for a signe to such as would not otherwise beleeve him, verse. 5. 8. 9. signifying that his ministery should become deadly, to all that by faith saw not the end of the same, to be theredemption of Abrahams seed, by Christ, Luk. 1. 68. 74. Rom. 10. 4. Gal. 3. The feeding of Gods people with his rod, was a signe of life and grace, and comfort. Mith. 7. 14. 15. Psal. 23. 4. the rod turned to a serpent, was a signe of death, Gen. 3. Num. 21. 6. Esa. 14. 29. Ierem. 8. 17. from before] or, from the face of it: for feare: because all serpents are odious to man; and this was terrible, called a dragon, in Exod. 7. 10. So the woman fled from the face of the serpent, Revel. 12. 14. Vers. 4. by [illegible: 1 word] taile] which was dangerous to d[illegible: 1 span]n lest hee [illegible: 1 word] be bitten thereby: howbeit Moses, obeying in faith, had no hurt; but the serpent was turned to a rod againe: so that ministration of Moses which turneth to the unbeleevers unto death, is to the obedient become an instrument of guiding them as a flocke, unto life and salvation by Christ, Mark. 16. 18. 2. Cor. 2. 15. 16. and 3. 6. 16. Gal. 3. 24. The Hebrew Doctors, barely apply it to the present case thus; as the serpent biteth and killeth the sonne of Adam, so Pharaoh and his people did bite and kill the Israelites: but hee was turned and made like a drie sticke. [illegible: 1 letter]inkei. R. Eliezer, c. 40. Vers. 5. That they may] this sheweth the end of the former signe was to worke faith: and it is an unperfect speech; as if he should say, Doe this before them that they may beleeve. Such wants the holy Scripture of[illegible: 1 span] supplieth, in the beginning or end of speeches: as in Mar. 14. 49. but that the scriptures might be fulled: which another explaineth thus, but all this is done that the scriptures of the Prophets might be fulfilled; Matth. 26. 56. So in 2 Sam 5. 8. these words are wanting, hee shall be chiefe and Captaine: which are afterwards supplied in 1 Chron. 11. 6. and sundry the like. See Exod. 13. 8. and 16. 8. and 18. 11. and 3[illegible: 1 letter]. 32. Verse 6. leprous as snow] that is, white as snow, as the Chaldee translateth. The leprosie was a sore contagious disease, and by man incurable: and God laid it sometime suddenly upon persons, for their great sinnes, as upon Mary the sister of Moses, Num. 12. 10. upon Gehazi, 2 King. 5. 27. and lepers were shut out of other mens company. See the law hereof, Levit. 13. And they that were thus leprous as snow, were as dead, their flesh halfe consumed, Numb. 12. 10. 12. Vers. 7. as his flesh] that is, ruddy and lively: the Greeke translateth, into the colour of his flesh: A thing done in the bosonte, signifieth secrecie, and effectualnesse, Prov. 21. 14. Psalme 29. 12. So by this plague of leprosie on Moses hand in his bosome, and healing it againe; God seemeth to threaten unto Moses himselfe if he refused, and to all that should disobey the word of the Lord by his ministories, sudden, secret, and terrible judgement, but upon their returne unto him; to cure them; for hee [illegible: 1 word] undeth, and boaleth, Deut. 32. 39. Compare Ex [illegible: 1 span] 25. 26. Deut. 28. 27. 35. 59. 60. 61. And Moses hand, signifieth his ministerie unto the sonnes of. If [illegible: 1 word], Psal. 77. 21. The Hebrew Doctors apply it thus; As the Lapet is uncleane, and maketh (others) [illegible: 1 word] so were Pharaoh and his people unleane, and [illegible: 1 word] Israel uncleane. And when hee made (his band) [illegible: 1 word], hee find unto him thus shall Israel bee ([illegible: 1 word] the uncleannesse of the Egyptian, Pirk[illegible: 1 letter]i. [illegible: 1 span], c. 40. Vers. 8. the [illegible: 1 span]ice,] or at the voice: which is here given [illegible: 1 span] signe, (as in Gen. 4. 10. it is unto blood;) because God by [illegible: 1 word] signes speaketh unto men: and an [illegible: 1 span] word with the signe, that it may be heard and understood, as [illegible: 2 words] 30. Ezek. 1. [illegible: 1 letter]9. [illegible: 1 word]. [illegible: 1 word] 16. So [illegible: 1 word] calleth them, the words of his sign[illegible: 2 letters], Psal. 10[illegible: 1 letter]. [illegible: 1 letter]7. Vers. 9. to blood This third signe, was for like end as the former; to signifie unto Israel, if they beleoved not, that God would bring upon them yet more bloody afflictions: and they beleeving hee would avenge them, on their enemies. Of the Egyptians waters turned to blood, see after in Exodus 7. 19. &c. V. 10. Oh] in Gr. v I pray thee Lord: see this word in Gen. 43. 20. so after in v. 13. man of words] that is, eloquent: so a man of [illegible: 1 word]; that is, talkative, Iob 11. 2. a man of arme, that is, mighty, Iob 22 8. a man of tongue, that is, a pratler, Ps. 140. 12. The Gr. here translateth, Iam not sufficient. So Paul saith, and who is sufficient for these things? 2 Cor. 2. 16. from daies heretofore] Heb. from yesterday or from the day before; used for al daies past: see Gen. 31. 2. of an heavy] or, heavy of mouth; that is slow, (or troubled) in speaking, & hard to be understood of the hearers; as the latter of these two signifieth, in Ezek. 3. 6. The Greek translateth, of a smal voice & of a slow tongue: the Chaldee, of a heavy speech and of a deep tongue. This (as other things in Moses) may have reference to the effect of the Law, which he administred: as on the contrary, the Psalmist prophesying of Christ, had his tongue, the penne of a speedy writer. Psal. 45. 2. and the Spirit, (which is received, not by the works of Moses law, but by the hearing of faith in Christ, Gal. 3. 2.) causeth prophesie, and other words of wisdome and knowledge, Act. 2. 18. 1. Gor. 12. 8. 10. & causeth the lips of those that are asleepe, to speake, Song 7. 9. By the Hebrew cannons, no Priest that stammered, lisped or was of an heavy mouth or tongue, might lift up his hands to blesse the people: Maimony in Misneh treat of Prayer, chap. 15. S[illegible: 1 span] Soe the notes on Num. 6. 23. Vers. 11 hath made] or as the Greek translateth, hath given Heb put, the mouth to [illegible: 1 word] open eyed] or, open cared: for the Hebrew word signifieth both these, Esa. 42. 7. 20. and may have reference here to both. The Greeke tranflateth, the seeing. Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6. Vers. 12. I will be] The Chaldee, expounds it my word shall be: the Greeke, I will open thy mouth. will t[illegible: 1 letter]aoh] by my spirit, as Christ in like manner promiseth his Apostles, Matth. 10. 19. 20. Mark. 13. 11. Luke 12. 11. 12. Vers. 13. by the hand thou shouldest] that is, by his hand (or ministery) whom thou shouldest send, as being fitterthand: (or) by the hand (of any other whom) thou wilt send. The Chaldee, and That gum Ierusalemy translate, by the hand of him whom it is meet to send: and the Greeke [illegible: 1 word], choose an[illegible: 1 letter] then able man whom thou wilt send. Moses [illegible: 1 word] greatnesse of the worke, would with draw his shoulder, through infirmity: God hereby [illegible: 1 span] wing the imperfection of Moses administration, and impossibility of the law to bring men to perfection; when Moses could not bring Israel into the promised land: [illegible: 1 word]. 3. 24. 25. 27. 28. Romans 8. 3. Hebrewes 7. 19. The hand of one, is usually put for his ministerie: as Moses now was s[illegible: 1 letter]m of God by the hand of the Angel which appeared to him in the bush [illegible: 1 word] 7. 35. See Exodus 9. 35. Psal. 97 2[illegible: 1 letter]. Hag. 1. 1. Mal. 1. 1. Vers. 24. speaking speake] that is, speake well and eloquently. Thus God distributeth his gifts by measure; diversly; to one is given by the spirit, the word of wisedome; to [illegible: 1 span]ther, the word of knowledge; to another, kindes of tongues; to another, the interpretation of tongues; &c. 1 Cor. 12. 8. 10. So among the Apostles, 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron, see after in Exod. 6. 20. 26. Vers. 15. the words] which I have spoken to thee; as the Greeke saith, my words. God signifying hereby, that the Priests (which came of Aaron) should receive their doctrine from the Law, which was given by Moses: as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9. I will be] the Chaldee faith, my word shall be: the Greeke, I will open thy mouth: as vers. 12. Verse 16. hee shall bee] or, it shall bee that hee shall be: the word is doubled, for more vehemency and assurance. a mouth] that is, a spokes-man, or as the Chaldee saith, an interpreter. In Exod. 7. 1. he is callled his Prophet. a God] the Chaldee saith (Rab, that is,) a Master: and the Ierusalemy Thargum addeth, an inquirer of Doctrine from before the Lord. The Greeke translateth, in things pertaining to God: which very phrase Paul useth in Hebrewes 5. 1. The Hebrew Elohim, God, is after attributed to Iudges and Magistrates. Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendred by Christ, because the word of God is given to them, Ioh. 10. 34. 35. Here Moses, though the yonger brother (Exodus 7. 7.) is preferred before Aaron his elder: so God oftentimes disposed: see Gene[illegible: 1 letter]. 25. 23. and 48. 19. Vers. 17. this rod] which was turned into a serpent, as the Greeke addeth for explanation: In verse 20. it is called the rod of God; it was before Moses shepherds staffe. Vers. 18. Iether] called after, Iethro: in Greeke Iethor: see Exod. 3. 1. in peace] or with peace: the Greeke translateth, with health or welfare. Vers. 19. thy saule] that is, thy life; as Genesis 19. 17. So the Chaldee well explaineth it, that sought to [illegible: 1 letter]ill thee. Though sometime to seeke the soule, is taken in the good part, as, none seeketh for my soule, Psal. 142. 5. that is, careth for me or for my life: yet usually it signifieth, seeking to kill one; and is sometime explained, seeking the soule to take it away; as [illegible: 1 word] Kings 19. 10. This phrase is often used. So Matth. 2. 20. Vers. 20. sonnes] two, Gershom and Eliezer, Exodus 18. 3, 4. an asse] the Greeke translateth [illegible: 1 word] as moe then one, and often the Hebrew putteth the singular, for many. See Genesis 3. 2. This may argue Moses poore estate, as Christs, Zichar. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 letter]od of God] that is, which God had appo[illegible: 1 span] him to worke miracles with, as verse 3. 17. So the Chaldee explaineth it, the rod whereby miracles should be done, from before the Lord. So in Exod. 17. 9. Vers. 21. have put] or, shall p[illegible: 1 span]t in thy hand, that is, give thee power to doe. What wonders signifie, see on Exodus 7. 3▪ make strong:] or, make [illegible: 1 word], fast, [illegible: 1 word], and hard, that hee shall not re[illegible: 1 letter]ut or yeeld: therefore i[illegible: 1 letter] Exodus. 7. 3. God useth another word, I will den; and so the Greeke translateth this here. As before God [illegible: 1 word] Pharaohs heart, to hate his people, (Psalme 105. 25.) so now hee is said to make-strong, and to harden his heart; and of King Sichon, the Lord hardened his spirit, and made his heart strong (or obstinate) Deuteronomie 2. 30. and hardned the hearts of the other Canaanites, Ioshua 11. 20. and made fatte, and hardened the hearts of the Israelites, Esay 6. 10. Iohn 12. 40. and gave them the spirit of slumber, Romans 11. 8. As hardnesse is sinne, so Pharaoh hardened his owne heart, Exodus 9. 34. and so all wicked men, Psalme 95. 8. but as it is a judgement and punishment for sinne, GOD hardneth; using hereunto sundry meanes; sometime withdrawing his outward word and workes, Psalme 147. 19. 20. Matthew 11. 21. 23. sometime the inward working of his spirit, Genesis 6. 3. and sending outward meanes to deceive them, 1 Kings 22. 20. 23. or strong delusions to blinde their mindes, 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word (which they abuse) to be the favour of death unto them, 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or, giving them over to a reprobate minde, Romans 1. 28. or to Satan to be blinded and deluded unto destruction, 2 Corinthians 4. 4. 1 Kings 22. 22, 2 Thessal. 2. 9. 12. So God is said to determine and to doe those things but justly; which the wicked of their owne accord, doe also rush into most unjustly; as Acts 4. 27. 28. 2 Samuel 12. 11. 12. And he hath mercie on whom he will; and whom he will bee hardeneth, Romans 9. 18. The Hebrew Doctors, though they erre about mans free-will, yet say, that it may be a man sinneth so great a sinne, or so many sinnes, as judgement is given from the Iudge of truth, that vengeance be taken on the sinner, for the sinnes th[illegible: 2 letters] he hath done willingly & wittingly; and that repentance be with-holden from him, and leave is not permitted him to [illegible: 1 word] from his wickednesse; but that hee die and perish in the sinne that he hath done. This is that which the holy blessed (God) saith by the hand of Esaias; Make the heart of this people fat, &c. (Esa. 6. 10.) Likewise he[illegible: 1 letter] saith, But they mocked the messengers of God, and despised his words, and misused his Prophets, untill the wrath of the Lord arose against his people, till there was no healing, (2 Chro. 36. 16.) as if he should say, they sinned willingly, and multiplied their trespasses, till they were condemned to have repentance with-holden frō them, for that is the healing. Therefore it is written in the Law, And I will make strong the heart of Pharaoh; because Phara[illegible: 1 letter]h sinned of himselfe first, and did evill unto Israel which were strangers in his land, as it is said, Com[illegible: 1 letter] on, let [illegible: 1 word] deale wisely with them, (Exodus 1. 10.) hee gave sentence, that repentance should bee with-holden from him, till vengeance were taken on him: Therefore GOD hardened his heart. And why then sent his unto him by the hand of Moses saying, let (my people) goe, and repent thou, when as GOD had said unto him; but thou and thy servants, I know that yee will not yet feare, &c. (Exodus 9. 30.) And indeed, for this have I raised thee up, &c. Exod. 9. 16. &c. To the end that he might make knowne to those that come into the world, that when God with-holdeth repentance from a sinner, hea[illegible: 1 letter] cannot repent; but shall die in his wickednesse which hee did at the first of his owne accord. Maimony treat. of Repentance, chap. 6. S. 3. Whereas the Rabbine saith of repentance, that that is the healing: we may better say, that the forgivenesse of sinnes upon their repentance and faith in God is the healing: for whereas it is written, lest they should be converted and I should heale them, Matth. 13. 15. another Evangelist expoundeth it, lest they should bee converted, and their sinnes should be forgiven them, Mar. 4. 12. With his other doctrine, of God with-holding repentance from some sinners, we may compare that of the Apostle, in Heb. 6. 4. 6. of those whom it is impossible to renew unto repentance. Vers. 22. my first borne] This sheweth both the right which God had in them, and the love which he bare unto them: Gen. 22. 2. Psal. 89. 28. 1 Ioh. 3. 1. This grace Israel obtained by adoption in Christ, Ioh. 1. 12. Rom. 8. 14. 15. Heb. 12. 23. Hos. 11. 1. And by Israel here is meant the people, the sonnes or Church of Israel; as all Israel, 1 King. 8. 62. is in verse 63. all the sonnes of Israel, and in 2 Ch[illegible: 1 letter]on. 7. 4. 5. called all the people. So, all Israel, 2 Chron. 10. 3. is expounded, all the Church (or congregation) of Israel, 1 Kings 12. 3. Howbeit as the like speech in Hos. 11. 1. is applied unto Christ himselfe, Matth. 2. 15. so is this place by the Hebrew Doctors in their Midras (or Comment) on Psalme 2. 7. Vers. 23. And I] or Therefore I: see Gen. 31. 44. say unto thee] This manner of speech is with authority, as commanding: so the Greeke translateth the word, in Ios. 11. 9. and say, in Luke 9. 54. and 4. 3. is for command: and a thing spoken in Gods name, 1 Chron. 21. 19. is said to bee commanded, 2 Sam. 24. 19. and that which in Mark. 7. 13. is called the word of God, is in Matth. 15. 6. called his commandement. send away] that is, by thy word, let my sonne goe, or suffer him to goe; to wit, willingly: as that which in Mark. 5. 12. is written, Send us unto the swine; is in Matthew 8. 31. and Luke 8. 32. Suffer us to goe. And it is meant here, of letting them goe free out of their servitude, (as after, this word is used in like cases, Exodus 21. 26. 27.) for Egypt was the house of servants, Exodus 20. 1. and 1. 13. thy first borne] not onely of Pharaoh, but of all the Egyptians, as was fulfilled Exodus 12. 29. and upon all the hoast of Pharaoh, Exod. 14. 28. Vers. 24. the way] towards Egypt. Iehovah] the Greeke and Chaldee translate, the Angell of the Lord. to kill him:] that is, Moses; who for neglect of circumcising his sonne, was guilty of cutting off by the law of God, Genes. 17. 14. This severity God used toward Moses, who was going to take charge of the Church of God, and yet had such corruption in his owne family, as that the seale of the righteousnesse of faith in Christ, was therein omitted; an evill example to all Israel. So the Hebrew Doctors (as the Zohar upon this place) frame a speech from hence, that God should say unto Moses, Thou art going to deliver Israel, and to bring downe a mighty king: and thou thy selfe hast cast away my covenant from thee. Others of them write, that except the tribe of Levi[illegible: 1 letter] of whom it is said, they kept thy covenant, Deuteronomie 33. 9. all Israel besides, omitted the covenant of circumcision in Egypt, and were circumcised there by Moses; that they might eat the passeover according to the law, Exodus 12. 48. Maimony in Misneh; tom. 2. in Asure biah; chapter 13. S. 2. Vers. 25. sharpe stone] or, sharpe knife: but both Greeke and Chaldee versions, call it a stone: the Hebrew hath the name of edge, or sharpenesse, Psal. 89. 44. and a stone-rocke is so called for the sharpenesse of it. So in Ios. 5. 2. mak thee knives of edges, (that is, sharpe knives,) or of stones. cast it] Hebrew, made it touch his feet: the Chaldee saith, brought it neere before him. Hereby, Moses feet seeme to be meant: howbeit the Ierusalemy Thargum expoundeth it, the feet of the Destroyer, meaning of the Angell that came to kill Moses. The Greeke translateth, shee fell at his feet. a husband] or, a bridegroome of bloods; that is, a bloody bridegroome or husband: as a man of bloods, 2 Sam. 16. 7. is a cruell bloody man: so here Zipporah seemeth in indignation against her husband, thus to call him. Some thinke the childe is thus called, because in the day of the circumcision, it is as espoused unto GOD by the seale of the covenant. The Chaldee translateth it, for the blood of the circumcision, let my husband be given me. Vers. 26. hee let him goe] or, left off (slaked) from him: by hee, meaning GOD, who sought before to kill Moses, verse 24. So the Thargum Ierusalemy saith, the Destroyer let him goe. a husband, &c.] here the Chaldee paraphraseth thus, had it not beene for the blood of this circumcision, my husband must needes have beene killed. And it is like that upon this occasion and trouble, Zipporah with her children was sent backe againe from hence, to her fathers house, as appeareth by Exod. 18. 2. 3. Vers. 27. of God] that is, mount Horeb; where the glory of the Lord had beene revealed, saith the Chaldee paraphrast. See Exod. 3. 1. And now God shewed that mercy to Aaron, which after hee rehearsed to Ely, one of his posterity, 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father, when they were in Egypt, &c. Vers. 30. Aaron spake] as God ordained, verse 16. hee] that is, Moses did, as was appointed, verse 17. and the signes were those three forementioned, vers. 3. &c. Vers. 31. heard] that is, hearkened gladly to this joyfull tidings, as God foretold, Exod. 3. 18. therefore the Greeke translateth it, and they rejoyced that the Lord had visited. And the Holy Ghost sheweth such force to be in the Hebrew word; for when one Prophet saith, Ezekias heard, (or hearkened) 2 King. 20. 13. another saith, Ezekias was glad. Esa. 39. 2. visited] to wit, in mercy: the Chaldee saith, remembred. See Gen. 21. 1. Luk. 1. 68. seene] to wit, with commiseration, as Ex. 3. 7. bended downe the head] this was a gesture of humiliation, with the face toward the ground, as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves] or, worshipped; fell downe prostrate. This was another humble gesture, used in reverence and thanksgiving; as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour, kneeling, 2 Chron. 6. 13. and bending (or bowing) of the body, 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another: the bending of the head was the least, and it was the bowing downe of the face onely. The bending of the body, was when the whole body was bent downeward, the face towards the knees. Kneeling, was upon the knees, a gesture commonly knowne. Bowing of themselves (or worship) was with falling downe upon their face on the ground, their hands and feet displaied. Wherefore that which one Evangelist calleth worshipping, Matth. 8. 2. another calleth falling on the face, Luk. 5. 12. So the Hebrew cannons also distinguish them, saying, The bending of the body, spoken of in any place, is towards the knees, (the bowing of all the joynts of the backe-bone, so that he maketh his body as a bow:) the bending of the head, is with the face (or countenance) downeward: the bowing of ones selfe (or worshipping) is the displaying of hands and feet, till hee bee prostrate with his face on the earth; Maimony in Misn. treat of Prayer, c. 5. S. 12. 13. Here the Israelites shewed by these gestures, their reverence to Gods word, and thankfulnesse: the Hebrew Doctors (as in the Zohar upon this place) say, that the bending of the head with the face toward the ground, was for to escape judgment: and the bowing of themselves (or worshipping) was for to obtaine mercy: and that the bending of the head, was before the worshipping; according to the mysterie of the Sin-offring before the Burnt-offring. The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24.