Exodus 4:15

_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._ I am not eloquent. It is supposed that Moses laboured 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. Verse 14. THE ANGER OF THE LORD WAS KINDLED. The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honour 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 ...

10-17 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 erra...

Verse Exodus 4:15. _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....

THOU SHALT SPEAK - Moses thus retains his position as “mediator;” the word comes to him first, he transmits it to his brother....

EXPOSITION EXODUS 4:1 The reluctance of Moses to undertake the part of leader, indicated by his first reply at his first calling, "Who am I that I should go?" etc. (Exodus 3:11), was not yet overcome. God had promised that he would succeed; but he did not see how he could succeed, either with the people or with Pharaoh. It was not enough for him that God had declared, "They (the people) shall hearken unto thy voice" (Exodus 3:18); he does not, cannot believe this, and replies: "Behold, they will not believe, neither hearken unto my voice" (Exodus 4:1). This was plain want of faith; but

AND THOU SHALT SPEAK UNTO HIM, AND PUT WORDS IN HIS MOUTH,.... Or "things" z, the matter and substance of what he should say, who being a man of words, an eloquent man, and a good spokesman, would put them into proper language, and express them fluently: AND I WILL BE WITH THY MOUTH, AND WITH HIS MOUTH, AND WILL TEACH YOU WHAT YE SHALL DO; or speak what Moses should say to Aaron, and what Aaron should say to Pharaoh, and to the people of Israel; so that as Aaron was under Moses, and at his direction, they were both dependent on the Lord, and under his direction; and the one, as well as the other, needed his assistance, even Aaron that could speak well. Moses furnished him with matter, he put it into words, and both were instructed and influenced by the Lord what they should say and do. z את הדברים....

CHAPTER 4:1-28 MOSES' OBJECTIONS, JEHOVAH'S ANSWER AND THE RETURN TO EGYPT _ 1. The first objection (Exodus 4:1)_ 2. The two signs and Jehovah's assurance (Exodus 4:2) 3. The second objection (Exodus 4:10) 4. Jehovah's answer (Exodus 4:11) 5. Moses' request (Exodus 4:13) 6. Jehovah's anger and answer (Exodus 4:14) 7. The command to return to Egypt (Exodus 4:18

EXODUS 4:10 J. MOSES'S FOURTH DIFFICULTY slowness of speech. This is met by a promise of prophetic inspiration, the fulfilment of which not only Deuteronomy 34:10, but the whole representation of J, endorses. It is followed here by a further exhibition of unreadiness, which evokes Yahweh's wrath. The association of Aaron with Moses has been compared to Deborah's co-operation with Barak. But since Aaron may only say what Moses tells him, this arrangement is no very clear mark of Divine anger. Moreover, in J, Moses habitually acts and speaks alone, and not by the mouth of Aaron, except in Exodus 4:29 f.*, which obviously follows this passage. Perhaps, therefore, the reference to Aaron has been inserted by a somewh

PUT WORDS (Hebrew "the words ") in his mouth. Compare Numbers 23:5; Numbers 23:16; Numbers 22:35.Deuteronomy 18:18; John 17:8. This is. definition of Divine inspiration. I WILL BE. Hebrew. _'ehyeh._ See on Exodus 3:14; Exodus 3:15....

Exodus 3:1 TO EXODUS 4:17. Moses commissioned by Jehovah at Horeb to deliver His people. The dialogue between Jehovah and Moses, as in other cases (cf. Delitzsch on Genesis 12:1), must be pictured, not as one audible externally, but as giving expression, in _words_which are naturally those of the narrators, to Moses" mental communings with God, through which he was gradually taught by Him that, in spite of the difficulties which he saw before him, he was nevertheless to be His appointed agent for accomplishing Israel's deliverance (cf. the dialogue in Jeremiah 14-15). See further, on the sense in which God is to be understood as -speaking" to a man, the Introduction, p. xlvii f....