Exodus 4:14 Komentář

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

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

And the anger of the Lord was kindled against Moses,.... For the objections, excuses, and delays he made with respect to his mission. In what way this anger was expressed is not easy to say, whether by not removing the impediment of his speech, or not giving him the priesthood, which Jarchi thinks he otherwise would have had, and Aaron been only a Levite, as he is called in the next clause; or whether it was by joining Aaron to him, and so lessening his honour in this embassy, though that seems to be done to encourage him; or by not suffering him to lead the children of Israel into the land of Canaan, which yet is ascribed to another cause. However, though the Lord was angry with Moses, yet without any change of affection to him, he still retained and expressed a great regard to him; did not reject him from his service as he might have done, but employed him, and preferred him to his elder brother. Moses shows himself to be a faithful historian in recording his own weaknesses, and the displeasure of God at them: and he said, is not Aaron the Levite thy brother; he was, and his elder brother, he was born three years before him, Exo 7:7 though Justin (w), an Heathen writer, says he was his son, and calls his name Aruas, and speaks of him as an Egyptian priest, and that he was made king after Moses's death; hence, he says, was the custom with the Jews for the same persons to be kings and priests; in all which he is mistaken. But Artapanus (x), another Heathen writer, calls him the brother of Moses, and by his right name, Aaron; and says it was by his advice Moses fled into Arabia, and speaks of his meeting him afterwards, when he was sent to the king of Egypt. Aaron is called the Levite, because he was a descendant of Levi, and yet so was Moses; perhaps this is added here, to distinguish him from others of the same name in other families, as Aben Ezra thinks; for as for what Jarchi suggests, as before, is without any foundation; and it is much more likely that Moses added this title to him, in his account of this affair, because he was the first of the tribe of Levi that was employed in the priestly office: I know that he can speak well; or "in speaking speak" (y), speak very freely, fluently, in an eloquent manner; in which he was an eminent type of Christ, who is our advocate with the father, and has the tongue of the learned to speak a word in season; and does speak and plead for the conversion of his people, for the comfort of them, for the discoveries of pardoning grace and mercy to them; and for the carrying on the work of grace in them, and their perseverance to the end, and for their eternal glorification. The prayer in Joh 17:1 is a specimen of this: and also, behold, he cometh forth to meet thee; having had an intimation from God of Moses's call to come into Egypt, and deliver his people from their bondage, he immediately set out to meet him, whereby he showed more faith, zeal, and courage, than Moses did; and this is said to animate him, and was a new sign, and would be a fresh confirmation of his faith, when he should see it accomplished, as he did: and when he seeth thee, he will be glad in his heart: sincerely glad, and not only secretly so, but would express his cordial joy with his lips; not only because of his having a sight of his brother once more, whom he had not seen for forty years past, but because of his coming on such an errand from God, to deliver the people of Israel; and therefore, as he would express such gladness on this occasion, it became Moses to engage in this work with the utmost pleasure and cheerfulness. (w) E Trogo, l. 36. c. 2. (x) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 433, 434. (y) "loquendo loquetur", Pagninus, Montanus, Vatablus, Drusius.

How can the anger of God be understood, since God is not gripped by any irrational disturbance, as man is? Where Scripture says something like this, we should have a consistent explanation to avoid repeating the same account too often. But one can rightly ask why God says here that he is angry with Moses about his brother Aaron, because he would speak to the people for Moses. For it means that God had not given Moses the fullest ability that he was going to give, because he was diffident. God wished the deed to be carried out by two men. He could also have done it through one, if that man had believed. But all these words, when they are considered more diligently, do not mean that the Lord in his anger had handed over Aaron for punishment. For he says this: “Behold, is your brother Aaron not a Levite? I know that when he speaks, he will speak eloquently.” These words show that God rather reproached Moses, who feared to go because he was less suitable, since he had a brother through whom he could say to the people what he wanted, because Moses himself had a weak voice and a slow tongue. Still, he should have put all his hope in God. Then he says the same things that he had promised shortly before and afterward grown angry. For he had said, “I shall open your mouth and instruct you.” But now he says, “I shall open your mouth and his mouth, and I shall teach you what to do.” But since he added, “And he will speak for you to the people,” the opening of the mouth seems to be provided, because Moses says he is slow of tongue. But the Lord did not will to supply [vocal strength] for the weakness of his voice but added the help of his brother Aaron. Moses could use Aaron’s voice, which was sufficient to teach the people. So when he says, “and you will put my words in his mouth,” he shows that he was going to provide him with words. For if he were only given things to hear for the people, God would have said, “into his ears.” Then it says a little later, “and he will speak for you to the people,” he shows clearly enough that the leading role was for Moses, the subordinate role for Aaron. What he says thereafter, “You will be to him as God,” perhaps this great mystery is to be examined closely. The figure suggests that Moses was the mediator between God and Aaron, and Aaron the mediator between Moses and the people.

Moses continuing to express his fear that the Israelites would not credit his Divine mission, Exo 4:1; God, to strengthen his faith, and to assure him that his countrymen would believe him, changed his rod into a serpent, and the serpent into a rod, Exo 4:2-5; made his hand leprous, and afterwards restored it, Exo 4:6, Exo 4:7; intimating that he had now endued him with power to work such miracles, and that the Israelites would believe, Exo 4:8; and farther assures him that he should have power to turn the water into blood, Exo 4:9. Moses excuses himself on the ground of his not being eloquent, Exo 4:10, and God reproves him for his unbelief, and promises to give him supernatural assistance, Exo 4:11, Exo 4:12. Moses expressing his utter unwillingness to go on any account, God is angry, and then promises to give him his brother Aaron to be his spokesman, Exo 4:13-16, and appoints his rod to be the instrument of working miracles, Exo 4:17. Moses returns to his relative Jethro, and requests liberty to visit his brethren in Egypt, and is permitted, Exo 4:18. God appears to him in Midian, and assures him that the Egyptians who sought his life were dead, Exo 4:19. Moses, with his wife and children, set out on their journey to Egypt, Exo 4:20. God instructs him what he shall say to Pharaoh, Exo 4:21-23. He is in danger of losing his life, because he had not circumcised his son, Exo 4:24. Zipporah immediately circumcising the child, Moses escapes unhurt, Exo 4:25, Exo 4:26. Aaron is commanded to go and meet his brother Moses; he goes and meets him at Horeb, Exo 4:27. Moses informs him of the commission he had received from God, Exo 4:28. They both go to their brethren, deliver their message, and work miracles, Exo 4:29, Exo 4:30. The people believe and adore God, Exo 4:31.

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.

MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31) 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.

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 (Ch1 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.