อพยพ 4:13 วิจารณ์

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 he said, O my Lord,.... Acknowledging his dominion, his sovereignty, his power to do the above things: or "on me, O Lord" (u), be the blame for making such objections; or on me let this work be devolved, since it is thy pleasure: send, I pray thee, by the hand of him whom thou wilt send. Many of the ancient Christian fathers understand it of the Messiah that was to be sent, and as if Moses thought this was a fit time for the sending of him: and so Cocceius is of opinion, that nothing better can be understood, than that Moses desired that God would rather send him, whom Israel expected to be sent, even the Angel that should go before them; of whose mission see Exo 23:20, but no particular person is intended, unless himself; and the common interpretation is, that God would send a more fit and proper person than he was; and that he would rather send anyone but him, and entreats to be excused; but I see not why this may not be understood of Moses assenting to his mission, and acquiescing in the will of God; as if he should say, since it must be so, the will of the Lord be done, let him send by whom he will, and since it is his pleasure to send by me, I submit; what may seem to contradict this is, the Lord's anger and resentment expressed in the following words; but that might be notwithstanding, since Moses had been so backward and reluctant, and made so many objections before he consented. (u) "in me", Oleaster.

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.

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.

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.