Exodus 4

— he cometh forth to meet thee:] That is, by My direction or suggestion to him, he will come forth to meet thee, when thou goest into Egypt. Dr. Wells. Among the most confirming signs given by God to Moses, no doubt, we must reckon the interview with his brother Aaron; which, being predicted by God, and directly happening, was very convincing to Moses. See something similar in the case of Jeremiah, chap. xxxii. 7, 8. See also Luke xxii. 10. It should seem also, that Aaron would not have taken a long journey from Egypt to mount Sinai at great hazard, and at much expense, unless he had been well assured of the authority which sent him. Neither could he have expected to find Moses, where he did find him, unless by Divine direction; since the place, afterwards called “the mount of God,” was then private and unfrequented. Inasmuch therefore, as Aaron was a sign to Moses by meeting him there, so Moses was a sign to Aaron. Aaron seems to have joined Moses after the affair of Zipporah: no doubt, he related to Moses the events in Egypt, the death of the former Pharaoh, &c. Calmet.

Exodus 4:12

12. — I will be with thy mouth.] I will take away thy inspection of speech. Bp. Patrick. No observant reader of the writings of Moses can be insensible, that he was in truth, what St. Stephen styles him, “mighty in words:” for numerous instances may be given of his eloquence. But it is not to be believed that he acquired this ability from his Egyptian education any more than that he was thereby made “mighty in deeds” also, which St. Stephen joins to his power “in words,” and in which he was undoubtedly assisted in an extraordinary manner by the Deity. Shuckford.

Exodus 4:13

13. — send, I pray thee, by the hand &c.] Send a more proper person, one fitter for the employment, than I am. Bp. Patrick. Driven from all his excuses, Moses is at last compelled to declare openly, that he was not inclined for the office, and to intreat God to provide some other messenger. His backwardness appears to have been produced by such considerations as these: he had long lost the influence, which he formerly possessed in Egypt; he had already experienced the ingratitude of the Hebrews, and their rejection of his services; perhaps also he was still mindful of the danger, which had caused him to take refuge in Midian; besides he was aware of the great weight of the employment, and conscious of his own infirmities. These considerations may serve to account for Moses’s backwardness, and perhaps go some way towards excusing it. Stackhouse.

Exodus 4:14

14. And the anger of the Lord was kindled &c.] These words seem to import that God was highly displeased at him. Perhaps this anger amounted only to such displeasure, as a father conceives against a son when he is too diffident, notwithstanding all that he has said or done to breed in him a just confidence. Bp. Patrick. — Is not Aaron the Levite thy brother?] The manner of Aaron’s introduction into the history is worthy of notice. He at once appears as a kind of assistant, and so far an inferiour to his brother Moses; yet Aaron had some advantages, which seem to entitle him to prior consideration. He was the elder brother, was an eloquent speaker, and was favoured by Divine inspiration. Why he was not preferred to Moses in respect of authocity we have no cause assigned: and it is not now for us to assign any other than the Divine good pleasure. Calmet. Aaron was probably a person of great distinction in the tribe of Levi, as may be concluded also from his marriage with the sister of the prince of the tribe of 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.

Exodus 4:16

16. — thou shalt be to him instead of God.] Thou shalt deliver My mind and will to him. Bp. Patrick. By this is meant, that Moses should be like a Divine oracle; whose responses were disclosed by his priest or prophet. He was, as a divinity, to suggest; and another was to declare his purpose. But the first suggestion was to come from God; by whom Moses himself was to be originally inspired. “Thou shalt speak unto him, and put words in his mouth:” but antecedently to this, “I will put words in thy mouth.” Thus Moses was made the oracle of God. And it is very remarkable, that among the Egyptians he was styled Alpha, or more properly Alpha, which signifies the mouth or oracle of God: a term, used by them for an honourable and prophetick title. Bryant. According to the foregoing appointment, when the people and elders of Israel were assembled, it was Aaron “who spake all the words which the Lord had spoken unto Moses, and did all the signs in the sight of all the people,” ver. 30. And in every subsequent conference Moses returneth to Jethro. God’s message to Pharaoh. Before CHRIST 1491.

Exodus 4:17

17. — thou shalt do signs.] Moses and Aaron, the lawgiver and priest of His chosen people, appear to have been the first persons, whom God empowered to work miracles. Bp. Tomline.

Exodus 4:18

18. — see whether they be yet alive.] He concealed his main design from Jethro, not thinking it safe perhaps to trust his commission to one, who, though a good man, was not an Hebrew: or fearing that Jethro might discourage him from undertaking what he was now fully resolved on. Bp. Patrick.

Exodus 4:20

20. — rod of God.] The rod, which God had commanded him to take, and with which he was to perform miracles. Bp. Patrick.

It pleased God, who could have wrought His wonders without any visible signs, that Moses should use the rod in external demonstration of the Divine power: yet it is to be observed, that the Lord uses such means as have no power of themselves, or likelihood to effect that which is wrought. Thus Naaman was bid to wash himself in Jordan; and our Saviour used spittle and clay to anoint the eyes of the blind. And this the Lord doth, that the work should not be ascribed to the means. Willet.

Exodus 4:21

21. — I will harden his heart.] I will, when he has hardened his own heart, leave him to his stubbornness and impenitence. Bp. Kidder. When God is said to harden men’s hearts, it is not to be imagined that He secretly influences their wills, or suggests any stubborn resolutions to their minds. But knowing how obstinately they are bent on wickedness, He judicially gives them up to their own madness, and lets them run headlong on to their certain undoing. Dr. Waterland. It was before the plagues began to be inflicted, that the Lord announced to Moses that He would “harden Pharaoh’s heart:” but it is a remarkable fact, that the threat was constantly suspended, in order, as it appears, that Pharaoh might “set his heart” to God’s judgments, and be obedient to His word. Five plagues had already been wrought in his presence by “the finger of God,” and he had previously hardened his heart against these unequivocal testimonies of Almighty power, before the sentence of the Divine wrath was accomplished against him, and “the Lord hardened his heart, as he had spoken by Moses.” See chap. vii. 13. 22; viii. 15, 19, 32; ix. 12. This result was drawn down upon him by

his own previous obstinacy and numerous provocations. That he hardened his own heart, was his sin; that the Lord hardened it, was his punishment. It was an act of righteous retributive justice upon an impenitent and obstinate sinner, who had despised the riches of God’s mercy and forbearance, and challenged the severity of His anger. Maut’s Bampton Lectures.

Exodus 4:22

22. — Israel is my son, even my firstborn:] The children of Israel are My chosen and adopted people, both before all other and above all other nations. Bp. Hall. Israel is most dear to Me, and beloved above all people, as the firstborn son commonly is above the other children. Bp. Patrick.

Exodus 4:23

23. — I will slay thy son.] Not after the first refusal; but after a long course of other judgments, which should end, if he were not reformed by them, in the death of his firstborn. Bp. Patrick.

Exodus 4:24

24. — in the inn.] Our translators have here used a very modern term. The Hebrew word signifies only, where they rested all night: which was most probably in some cave, or under the shade of some trees. Shackford.

— sought to kill him.] Sensibly afflicted him with some sudden and violent disease, which he knew to be done, on account of his neglect of his son’s circumcision. Bp. Hall. Appeared in such a manner if He intended to kill him. Bp. Patrick, Dr. Wells. God had been pleased to make a covenant with Abraham, and ordained circumcision as a test of it, and as a badge to all those who were admitted to His covenant. And it was enjoined in strong terms, and attended with this penalty to the uncircumcised person, “that soul shall be cut off from his people; he hath broken my covenant,” Gen. xvii. 14. Of this breach and neglect Moses was apparently guilty, having been probably seduced by his Cuthite wife. On this account it is said, “that the Lord met him” in his way towards Egypt, and offered “to kill him” for not having had this rite performed on his son. There seems to have been some hesitation on the part of the woman; but the alternative was death, or obedience. Alarmed therefore with her husband’s danger, which was imminent, she performed the operation, concluding with a bitter taunt, “a bloody husband art thou to me.” Moses, by his acquiescence, had brought down the necessary interposition of the Deity. For how could it be expected, that a person should be a promulgator of God’s Law, who had been guilty of a violation in one of the first and most essential articles, and persevered in this neglect? Bryant.

Aaron sent to meet Moses. The Israelites believe them.

Exodus 4:25

25. — a sharp stone.] The knives of stone, used by the Jews in circumcision, were not enjoined by the Law; but the use was founded either on custom, convenience, or experience, that instruments of this kind were less dangerous than those of metal. Zipporah used a stone to circumcise her son. Joshua did the same at Gilgal, Josh. v. 2. The Egyptians used knives of stone to open dead bodies that were to be embalmed. They used stone knives to make incisions in the tree, whence the balm distilled; also, to cut the canes for writing with. The Africans of Morocco, and some Americans, still have them in common use. The Oriental Jews commonly use them for the circumcision of their children, being not unlike flints for guns: but the Western Jews use a razor. Calmet.

— at his feet.] The feet of Moses.

— Surely a bloody husband &c.] She tells him, either in a pettish humour, as some interpret: or, in a strain of joy, as others; that she had saved his life, and got him for an husband again, by circumcising his child. Pyle.

Exodus 4:26

26. So he let him go:] So the Lord no longer threatened Moses with death. Bp. Patrick.

What circumcision was of old, baptism is now. Forasmuch therefore as our Lord Himself maketh baptism necessary, necessary, whether we respect the good received by it, or the testimony thereby yielded to God of our humility and meek obedience; howsoever He, by the secret ways of His own incomprehensible mercy, may be thought to save without baptism, this cleareth not us from guilt; if through our superfluous scruples, lets, and impediments, we cause a grace of so great moment to be withheld. By such scruples we may do an injury to ourselves, though not to them, towards whom we show them: and we for the hardness of our hearts may perish, although they through God’s unspeakable mercy may be saved. God, who did not afflict the innocent child, whose circumcision Moses had too long deferred, took revenge upon Moses himself for the injury which was done through so great neglect: giving us thereby to understand, that they, whom God’s own mercy saveth without us, are on our parts notwithstanding, and as much as in us lieth, even destroyed, when under insufficient pretenses we defraud them of such ordinary outward helps, as we should exhibit. We have for Baptism no act day, as the Jews had for circumcision: infants therefore are capable of it from the very instant of their birth. And if they have it not, whosoever is the occa-

Exodus 4:28

28. And Moses told Aaron &c.] We see now the shepherd of Horeb, the man slow of speech, arrived upon the confines of Egypt, with a design to free his people. If we set aside all supernatural assistance, he stands single and unsupported, without one requisite for the completion of his purpose. How can we suppose a person, so circumstanced, capable of carrying on a scheme so arduous in its execution? He sets out alone to perform, what the wisdom and experience of the elders of the people jointly could not effect; and this, without knowing for certain that he had any friend or ally. Arriving with his staff in his hand, like a pilgrim, in Egypt, how is he to get together some hundreds of thousands of people, scattered over the face of the country, and persuade them to follow him to Canaan? A stranger at the Egyptian court, and not gifted with the powers of persuasion, how is he to get access to the reigning prince; and beg, or demand, the dismissal of so many useful subjects? What plea could he use, or what art employ, to favour his purpose? And what answer could he expect from a monarch on such an occasion, but that which was really given; accompanied with an imposition of double duty on the people; sufficient to make them detest the name of Moses, to ruin him in their opinion, and to defeat all his views? These difficulties neither the wisdom nor the ability of men could remedy. Yet they were remedied; but it was by far superior power. It was by God Himself, who suffered His people to be in thee perplexity and distress, that they might wish for deliverance, and be ready to obey. Accordingly, when, upon the display of his wonders, they acknowledged the hand of the Almighty, and proffered their obedience to His Prophet, they were delivered by Him from those evils, from which no power on earth could have freed them. Bryant.

Chap. V. ver. 1. — Moses and Aaron went in, and told Pharaoh.] Attended probably by some of the elders of the people, they demanded an audience of Pharaoh, and repaired to his court. Bp. Patrick. It seems probable that Aaron was a governor over the Israelites. He was certainly under the authority of Pharaoh’s officers, yet he might be the head of his own people: for it is customary in the East, for all societies, trades, &c. to have a head, who is responsible to government: and something of this kind was very likely the case, because we