Exodus 4:10
Verse
Context
The Appointment of Aaron
9But if they do not believe even these two signs or listen to your voice, take some water from the Nile and pour it on the dry ground. Then the water you take from the Nile will become blood on the ground.”10“Please, Lord,” Moses replied, “I have never been eloquent, neither in the past nor since You have spoken to Your servant, for I am slow of speech and tongue.”
Sermons
Carter Conlon
J. Vernon McGeeCarter Conlon
C.H. Spurgeon
William MacDonaldWilliam MacDonaldWilliam MacDonaldSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 (Sa1 16:20; Sa2 11:14), then without the object, as here, "to send a person" (cf. Sa2 12:25; Kg1 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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
And Moses said unto the Lord,.... Notwithstanding the above miracles, he seems unwilling to go on the Lord's errand to Pharaoh and to the Israelites, and therefore invents a new objection after all his other objections had been sufficiently answered: I am not eloquent; or "a man of words" (s), that has words at command, that can speak well readily, and gracefully; such an one, he intimates, was proper to be sent to a king's court, that was an orator, that could make fine speeches, and handsome addresses, for which he was not qualified: neither heretofore, nor since thou hast spoken to thy servant; neither in his younger years had he ever been an eloquent man, nor was there any alteration in him in that respect, since God had given him this call: but I am slow of speech, and of a slow tongue; had some impediment in his speech, could not freely and easily bring out his words, or rightly pronounce them; so Lucian (t) the Heathen calls Moses slow tongued, or one slow of speech, and uses the same word the Septuagint does here, which version perhaps he had seen, and from thence took it. (s) "vir verborum", Paguinus, Montanus, Piscator, Ainsworth. (t) In Philopatride.
Matthew Henry Bible Commentary
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, Exo 4:10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble 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 (Act 7:22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deu 32:2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, Co2 10:10. 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 (Exo 4:13): "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 (Exo 4:14), 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, Exo 4:11. (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, Psa 124:8. 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 (Luk 21:15), the tongue of the learned (Isa 50:4); he pours grace into the lips, Psa 45:2. (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 (Psa 94:9); he opens the understanding, the eye of the mind, Luk 24:45. [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, Joh 9:3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa 6:9, Isa 6:10. 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 (Isa 3:12), 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, Mat 10:19. 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, Exo 4:14. He directs him to make use of Aaron as his spokesman, Exo 4:16. 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, Ecc 4:9. God will have his two witnesses (Rev 11:3), 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, Co1 12:21. 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 (Exo 4:17), 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 instead both of sword and sceptre.
Tyndale Open Study Notes
4:10-17 Moses’ fourth and final protest was that he could not speak effectively. Moses was apparently grasping at straws in trying to escape this dangerous and unpleasant assignment, and God was becoming angry at Moses’ refusal to grasp the truth. The outcome did not depend on Moses’ ability, but upon his willingness to let God’s power operate through him.
Exodus 4:10
The Appointment of Aaron
9But if they do not believe even these two signs or listen to your voice, take some water from the Nile and pour it on the dry ground. Then the water you take from the Nile will become blood on the ground.”10“Please, Lord,” Moses replied, “I have never been eloquent, neither in the past nor since You have spoken to Your servant, for I am slow of speech and tongue.”
- Scripture
- Sermons
- Commentary
Have You Seen Your Calling Yet
By Carter Conlon3.8K1:03:58CallingEXO 4:10In this sermon, the preacher addresses the issue of Christians seeking their calling and purpose in life. He emphasizes that many believers are searching for guidance and understanding of what God has called them to do. The preacher highlights the importance of trusting in God and walking with Him, rather than relying on principles or steps for victory in the Christian life. He uses the example of Moses, who despite witnessing God's power and promises, still struggled with unbelief. The sermon concludes with a prayer for God's kingdom to advance and for Jesus' name to be honored.
(Exodus) Exodus 7:1
By J. Vernon McGee3.3K04:22EXO 4:10EXO 7:1ROM 7:18In this sermon, the preacher emphasizes the importance of putting aside the human element and relying solely on God. He quotes Paul's statement that within the flesh dwells no good thing, highlighting the need to recognize our own limitations. The preacher suggests that God cannot use the flesh and therefore, Moses needed Aaron to speak for him. The preacher also speculates on the reason behind Moses' need for Aaron, suggesting that it may have been a psychological fear or inadequacy that needed to be overcome. The sermon concludes with a reflection on the hindrance of taking credit for God's work, both in the church and in individual lives.
When Death Hears the Voice of God
By Carter Conlon3.0K1:00:24Voice Of GodEXO 4:10In this sermon, the preacher emphasizes the importance of being deeply moved by the presence of Christ and the word of God. He encourages the audience to regain their passion and excitement for God's house if they have become bored or disinterested. The preacher shares a personal story of a former hockey coach who was amazed by the transformation in his life after encountering Christ. He also highlights the story of Lazarus, emphasizing that Jesus has the power to bring people out of the grave of sin and offers salvation to all who believe. The preacher concludes by reminding the audience that they don't need to bring anything to the table, but simply need to move towards the sound of Christ's voice to receive divine life.
God's Cure for Man's Weakness
By C.H. Spurgeon2.5K50:26EXO 4:10In this sermon, the preacher emphasizes the importance of faith in strengthening believers. He describes how people can become weak and listless, but by returning to the first principles of their faith and trusting in Jesus, they can regain their strength. The preacher also highlights the power of prayer and the assurance that comes from knowing that God has appointed believers to accomplish certain tasks. He encourages believers to hold fast to their beliefs and have faith in God, as this will bring vitality and power to their spiritual lives.
Horton Haven Labor Day Retreat-13 a Squirming Sacrifice
By William MacDonald1.2K34:10SacrificeEXO 3:11EXO 4:10JER 1:6LUK 19:14JHN 9:22ACT 9:5ROM 10:9In this sermon, the preacher shares a story about a radio program for young people that was supported by listener donations. One night, a lady called from the downtown railroad station and expressed her desire to visit the program. Despite the late hour and lack of transportation, she insisted on coming and eventually arrived at the preacher's house. She expressed her gratitude for the radio program and gave a generous donation. The preacher uses this story as a parable to illustrate how God patiently waits at our door, wanting to bless us.
Wonders of Creation Redemption - Part 5
By William MacDonald1.2K45:34RedemptionGEN 22:1EXO 3:11EXO 4:10JER 1:6LUK 9:62ROM 12:1HEB 12:1In this sermon, the speaker addresses the struggle for existence that many people face in their lives. He emphasizes that our lives should be focused on eternity rather than being consumed by worldly pursuits. The speaker highlights the importance of offering our lives to Jesus as a reasonable response to His amazing love and sacrifice. He also emphasizes that if Jesus is truly Lord, then He deserves our complete surrender and obedience. The sermon concludes with a reminder to seek God's will each day and find peace and purpose in knowing that everything that happens is part of God's plan.
Dallas Area Conference 1993-08
By William MacDonald1.1K35:47ConferenceEXO 3:11EXO 4:10PSA 69:7JER 1:6LUK 9:62LUK 19:14ACT 9:5In this sermon, the speaker reflects on the awe-inspiring nature of Jesus as portrayed in the Gospels. Despite the quiet and understated manner in which the story of the Savior is told, the glory of Jesus is enough to amaze us. The speaker emphasizes the importance of obeying the voice of the Lord, even though it may not always be the most logical or comfortable choice. The sermon also highlights the reluctance and hesitation that often accompanies God's call, using examples from the lives of Moses and Jeremiah.
On Eagles' Wings Pt 11
By Don Courville77725:52Radio ShowEXO 3:14EXO 4:10LUK 1:71COL 3:171TH 5:18In this sermon, the preacher discusses the story of Moses and how he initially resisted God's call to deliver the Israelites from Egypt. The preacher identifies five fears that Moses had, which were revealed through his five excuses. The sermon emphasizes that Christ came to deliver us from fear and that we should serve Him without fear in holiness and righteousness. The preacher also highlights the importance of overcoming fear and being willing to do what God has called us to do.
Oh America, What Will Be Your Destiny - Part 2
By Brian Long66048:04AmericaGEN 12:1EXO 1:6EXO 3:10EXO 4:10EXO 4:13MAT 6:33LUK 16:10In this sermon, the preacher focuses on the responsibility of God's people in a nation, specifically the church in the United States of America. He starts by referencing Exodus chapter 4, where Moses questions his ability to fulfill God's calling. The preacher then relates this to the present day, where many people may feel inadequate or insignificant in making a difference in their nation. He emphasizes the importance of crying out to God on behalf of the land and highlights the need for revival and awakening in the church to prevent judgment and bring about positive change. The sermon also mentions the pattern seen in Scripture, where God often uses natural disasters and economic challenges to wake people up and turn their focus back to Him.
The Leader and the Cost
By Peter Maiden61143:40LeadershipEXO 4:10EXO 5:1NUM 11:16MAT 6:33MAT 26:402CO 6:4GAL 1:6In this sermon, the speaker discusses the challenges and hardships faced by Christian leaders, using the examples of Moses and Paul. He emphasizes that occasional exhaustion and feelings of not being able to continue are not abnormal for leaders in the front line of the battle. The speaker also highlights the importance of obedience to God's calling, even when faced with doubts and objections. He references Moses' reluctance to obey God's command to confront Pharaoh and Paul's disappointment with the Galatians for deserting the true gospel. Overall, the sermon encourages Christian leaders to persevere through challenges and to prioritize obedience to God.
The Making of a Prophet
By T. Austin-Sparks0Prophetic MinistryIdentity in ChristGEN 3:24EXO 4:10NUM 11:14NUM 12:3DEU 18:151SA 8:51SA 15:23ACT 7:222CO 1:92CO 2:16T. Austin-Sparks emphasizes that prophetic ministry is an eternal function rooted in God's divine counsel, not merely a role one can adopt. He illustrates this through the symbolism of the Cherubim and the life of Moses, highlighting that true prophets are shaped by their experiences and must undergo a process of self-emptying to embody God's thoughts. Sparks argues that the identity of the prophet is inseparable from their message, and that genuine prophetic ministry arises from a deep, personal relationship with God, rather than academic training. He stresses the importance of humility and the necessity for prophets to be molded by their trials, ultimately becoming living expressions of God's truth. The sermon concludes with the idea that prophetic ministry is a life lived in alignment with God's will, rather than a set of teachings or doctrines.
God Is Dependent on Broken Men for His Work on Earth
By Zac Poonen0BrokennessGod's PreparationEXO 1:22EXO 4:10Zac Poonen emphasizes that God relies on broken individuals to fulfill His purposes on Earth, using the life of Moses as a prime example. He illustrates how Moses' early life in Pharaoh's palace, despite his education and abilities, did not prepare him for God's work until he underwent 40 years of humbling experiences in the wilderness. Poonen warns that many Christians mistakenly believe that their talents and knowledge qualify them for service, but true readiness comes through brokenness and submission to God's will. He encourages believers to embrace the challenges and circumstances God places in their lives, as these are essential for spiritual growth and preparation for His calling.
Knowing Our Weakness and God's Power
By A.W. Tozer0God's Power in WeaknessThe Value of HumilityEXO 4:10PSA 119:130ISA 40:29JHN 11:35ROM 8:261CO 1:272CO 12:9PHP 4:132TI 1:7JAS 4:10A.W. Tozer emphasizes the contrast between Moses' lack of eloquence and God's power, illustrating that God often chooses the weak and humble to accomplish His purposes. Despite Moses' self-doubt and speech impediment, it was he, not his eloquent brother Aaron, who led Israel and authored significant biblical texts. Tozer points out that true depth of emotion often results in simplicity of expression, as seen in the poignant brevity of 'Jesus wept.' This sermon encourages believers to recognize their weaknesses as opportunities for God's strength to shine through.
God’s Servants Have to Be Broken
By Zac Poonen0BrokennessHumility in ServiceEXO 4:10PSA 51:17ISA 66:2MAT 5:3ACT 7:22ROM 12:12CO 12:9PHP 2:5JAS 4:101PE 5:6Zac Poonen emphasizes the necessity of being broken for effective service to God, using Moses as a prime example. Initially confident in his abilities, Moses learned through 40 years in the wilderness that true leadership requires humility and dependence on God rather than self-reliance. Poonen warns that many may feel equipped to serve due to their knowledge and skills, but without God's breaking process, they cannot be effective leaders. He encourages believers to view their life situations as opportunities for God to mold and prepare them for His work. Ultimately, true readiness for service comes from recognizing our limitations and yielding to God's transformative process.
Equipment for the Ministry
By T. Austin-Sparks0Dependence On GodHoly SpiritEXO 4:10JDG 6:14ISA 6:5ISA 6:9JER 1:6AMO 7:14MRK 3:14ACT 1:8T. Austin-Sparks emphasizes that true equipment for ministry comes not from natural abilities or training, but from being filled with the Holy Spirit. He illustrates this through biblical figures like Moses, Gideon, and Paul, who all had to recognize their inadequacies and rely solely on God's power. The sermon highlights that spiritual effectiveness requires a deep dependence on God, often achieved through trials and a process of spiritual discipline. Sparks argues that the ideal preparation for ministry involves nurturing one's spiritual life and allowing the Holy Spirit to guide and empower one's service. Ultimately, he calls for a new generation of servants who are fully surrendered to God, enabling Him to work through them for His purposes.
(New Wine in New Wineskins) 1. New Wineskins
By Zac Poonen0EXO 4:10JOB 40:4PRO 4:18ISA 6:5ISA 30:15DAN 10:8LUK 5:372CO 3:182CO 12:9REV 1:17Zac Poonen preaches on the significance of new wine being put into new wineskins, symbolizing the life of Jesus in the church He builds. He emphasizes the need to wait on God, allowing our strength and self-efforts to come to an end so that God's power can manifest in our weakness. Poonen highlights the importance of brokenness, humility, and self-judgment in experiencing the new wine of Jesus' life and the new covenant blessings. He challenges believers to break free from religious traditions that hinder the work of God and to embrace God's ways in building the body of Christ.
History Reveals
By K.P. Yohannan0RedemptionGod's GraceEXO 4:10K.P. Yohannan emphasizes that the Bible presents the unvarnished stories of spiritual giants like Moses, Elijah, and David, showcasing their flaws and failures without any cover-up. He highlights Moses' journey from a life of privilege to a period of despair after committing murder, and how he initially doubted God's calling. Yohannan also reflects on Elijah's deep discouragement and David's grave sins, illustrating that these leaders were real people with real struggles. The sermon conveys that God reveals these failures to remind us that He can still create something beautiful from our brokenness and mistakes.
Our Daily Homily - Exodus
By F.B. Meyer0Dependence On GodAffliction and GrowthEXO 1:12EXO 2:12EXO 3:8EXO 4:10EXO 5:22EXO 6:6EXO 7:5EXO 8:23EXO 9:26EXO 10:23F.B. Meyer emphasizes that the affliction of the Hebrews in Egypt led to their multiplication, illustrating that God's people often thrive under persecution. He draws parallels between the struggles of the early Church and individual believers, suggesting that true growth often occurs in times of trial rather than comfort. Meyer highlights the importance of relying on God's strength rather than our own, as exemplified in Moses' journey from self-reliance to dependence on God. He reassures that God comes down to lift us from our lowest points, and that our trials can lead to a deeper understanding of His grace and provision. Ultimately, Meyer encourages believers to trust in God's promises and to recognize that their struggles are part of His divine plan.
Exodus 3:11
By Chuck Smith0Identity in ChristGod’s SufficiencyEXO 3:11EXO 4:1EXO 4:10EXO 4:13ACT 7:25Chuck Smith addresses the theme of identity in his sermon 'Exodus 3:11', emphasizing that true identity is found not in our roles or self-perception but in our relationship with God. He illustrates how Moses faced an identity crisis after fleeing Egypt, transitioning from a self-sufficient prince to a humble shepherd, which prepared him for God's calling. Smith highlights that Moses' feelings of inadequacy were met with God's assurance of sufficiency, reminding us that it is not our abilities that matter, but who God is and His presence in our lives. The sermon encourages believers to rely on God's strength rather than their own, as true fulfillment comes from being God-centered rather than self-centered.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 (Sa1 16:20; Sa2 11:14), then without the object, as here, "to send a person" (cf. Sa2 12:25; Kg1 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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
And Moses said unto the Lord,.... Notwithstanding the above miracles, he seems unwilling to go on the Lord's errand to Pharaoh and to the Israelites, and therefore invents a new objection after all his other objections had been sufficiently answered: I am not eloquent; or "a man of words" (s), that has words at command, that can speak well readily, and gracefully; such an one, he intimates, was proper to be sent to a king's court, that was an orator, that could make fine speeches, and handsome addresses, for which he was not qualified: neither heretofore, nor since thou hast spoken to thy servant; neither in his younger years had he ever been an eloquent man, nor was there any alteration in him in that respect, since God had given him this call: but I am slow of speech, and of a slow tongue; had some impediment in his speech, could not freely and easily bring out his words, or rightly pronounce them; so Lucian (t) the Heathen calls Moses slow tongued, or one slow of speech, and uses the same word the Septuagint does here, which version perhaps he had seen, and from thence took it. (s) "vir verborum", Paguinus, Montanus, Piscator, Ainsworth. (t) In Philopatride.
Matthew Henry Bible Commentary
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, Exo 4:10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble 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 (Act 7:22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deu 32:2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, Co2 10:10. 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 (Exo 4:13): "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 (Exo 4:14), 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, Exo 4:11. (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, Psa 124:8. 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 (Luk 21:15), the tongue of the learned (Isa 50:4); he pours grace into the lips, Psa 45:2. (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 (Psa 94:9); he opens the understanding, the eye of the mind, Luk 24:45. [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, Joh 9:3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa 6:9, Isa 6:10. 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 (Isa 3:12), 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, Mat 10:19. 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, Exo 4:14. He directs him to make use of Aaron as his spokesman, Exo 4:16. 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, Ecc 4:9. God will have his two witnesses (Rev 11:3), 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, Co1 12:21. 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 (Exo 4:17), 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 instead both of sword and sceptre.
Tyndale Open Study Notes
4:10-17 Moses’ fourth and final protest was that he could not speak effectively. Moses was apparently grasping at straws in trying to escape this dangerous and unpleasant assignment, and God was becoming angry at Moses’ refusal to grasp the truth. The outcome did not depend on Moses’ ability, but upon his willingness to let God’s power operate through him.