TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 4:10–17. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let us be imitators also of those who in goat-skins and sheep-skins [Hebrews 11:37] went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." [Genesis 18:27] Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." [Job 1:1] But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." [Job 14:4-5] Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that You send me? I am a man of a feeble voice and a slow tongue." [Exodus 4:10] And again he said, "I am but as the smoke of a pot."
But I shall also bring forth still another passage for you which you cannot contradict. In Exodus where we have written in the codices of the church Moses responding to the Lord and saying, “Provide, Lord, another whom you will send. For I am feeble in voice and slow in tongue,” you have in the Hebrew copies, “But I am uncircumcised in lips.” Behold, you have a circumcision of lips according to your copies, which you say to be more accurate. If therefore according to you Moses still says that he is unworthy because he has not been circumcised in his lips, he certainly indicates this, that he would be worthier and holier who is circumcised in his lips. Therefore apply the pruning hook also to your lips and cut off the covering of your mouth since indeed such an understanding pleases you in the divine letters. But if you refer circumcision of lips to allegory and say no less that circumcision of ears is allegorical and figurative, why do you not also inquire after allegory in circumcision of the foreskin?
Moses himself once said: “I am alogos”(“wordless”). The Latin version uses a different expression, but we can translate the word alogos exactly as “without words and reason.” After he said this, he received reason and speech, which he admitted that he did not have before. When the people of Israel were in Egypt, before they had received the law, they too were without words and reason and thus in a sense mute. Then they received the Word; Moses was the image of it. So these people do not admit now what Moses had once admitted—that they are mute and wordless—but show by signs and silence that they have neither words nor reason. Do you not realize that the Jews are confessing their folly when none of them can give a reasonable explanation of the precepts of their law and of the predictions of their prophets?
[Moses] believes that by God’s will he can suddenly become eloquent when he says, “or since the time you began to speak to your servant.” He shows that it could happen that one who was not eloquent the day before, or the day before that, could suddenly become eloquent, from the time when the Lord began to speak to him.
Continue studying Exodus 4:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Exodus 4:10 records Moses's fifth and most personal objection to God's divine commission, where he declares himself "not eloquent" and "slow of speech, and of a slow tongue." This deeply vulnerable admission, made after God has provided multiple signs and assurances, reveals Moses's profound self-doubt and perceived inadequacy for a task requiring significant public communication, setting the stage for God's demonstration of His power to equip the seemingly unqualified for His sovereign purposes.
Context
Literary Context
This verse is strategically placed at the climax of Moses's extended dialogue with God at the burning bush in Exodus 3, Exodus 4. Following God's initial call and revelation of His sacred name, "I AM THAT I AM," Moses raises a series of objections concerning his credibility with the Israelites (Exodus 3:11-13), the people's belief in him (Exodus 4:1), and the signs he might perform (Exodus 4:2-9). Having received comprehensive answers and miraculous demonstrations to address these concerns, Moses's final objection pivots from external challenges to a deeply internal, personal perceived deficiency: his inability to speak effectively. This progression highlights the intensity of Moses's reluctance and the profound nature of God's patience and persistent calling.
Historical & Cultural Context
In ancient Near Eastern societies, effective public speaking and rhetorical skill were highly valued, especially for leaders, diplomats, and those representing a deity. Orators were expected to be persuasive, articulate, and commanding. For Moses to confront Pharaoh, the most powerful ruler of his time, and to lead a vast, often rebellious, nation like Israel, exceptional communication skills would have been considered indispensable. Furthermore, the role of a prophet, which Moses was being called to fulfill, inherently involved speaking God's words to the people. Moses's self-assessment of being "slow of speech" would have been a significant, culturally recognized handicap for such a monumental task, making his objection deeply rooted in the practical realities and expectations of his era.
Key Themes
Exodus 4:10 contributes significantly to several overarching themes within the book of Exodus and the broader biblical narrative. It powerfully illustrates the theme of Divine Commission vs. Human Inadequacy, showing how God often calls individuals who perceive themselves as utterly unqualified for monumental tasks, thereby ensuring that His power, not human ability, receives the glory. It also underscores God's Patience and Provision, as He systematically addresses each of Moses's objections, culminating in the gracious provision of Aaron as a spokesman (Exodus 4:14-16). This verse also reinforces the foundational theme that God Equips the Called, demonstrating that His divine enablement is sufficient to overcome any human limitation, a principle echoed throughout Scripture, from the call of Jeremiah (Jeremiah 1:6-9) to the Apostle Paul's experience (2 Corinthians 12:9-10).
Exposition and Analysis
Exodus 4:10 marks a critical turning point in Moses's dialogue with God, representing his final, most intimate, and arguably most desperate objection. Having exhausted arguments about his credibility, the people's belief, and the effectiveness of divine signs, Moses turns inward, focusing on his personal inability to speak effectively. His declaration, "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," reveals a profound self-perception of inadequacy that touches on a genuine physical or functional limitation.
Key Word Analysis
This word (H1697), derived from the root H1696, primarily means "word" or "matter," but in this context, it takes on the nuance of being skilled in speech or articulation. Moses is stating that he is not a "man of words" in the sense of being a fluent or persuasive speaker. The implication is a lack of rhetorical ability or ease in public discourse, which would be a significant hindrance for a leader.
This term (H3515) literally means "heavy." When applied to speech or tongue, as it is here, it strongly suggests a physical impediment. It can imply difficulty, clumsiness, or a burden. Thus, "slow of speech" (כְבַד פֶּה - kevad peh) means "heavy of mouth," and "slow tongue" (כְבַד לָשׁוֹן - kevad lashon) means "heavy of tongue." This linguistic insight points to a genuine speech impediment, such as a stammer, stutter, or perhaps difficulty forming words, rather than merely shyness or a lack of oratorical training.
This word (H3956) refers to the physical organ of the tongue, which is instrumental in speech. When described as "heavy," it reinforces the notion of a physical difficulty in articulation. The repetition of "slow" (heavy) applied to both "speech" (mouth) and "tongue") emphasizes the severity and persistence of Moses's perceived impediment.
Verse Breakdown
"And Moses said unto the LORD, O my Lord,"
This opening phrase sets the scene for a direct, personal appeal to God. The use of "O my Lord" (H994, H136 - bîy ʼĂdônây) is a respectful, almost pleading address, indicating the earnestness and depth of Moses's objection. It signifies a humble, yet desperate, plea before the sovereign God (H3068 - Yᵉhôvâh).
"I [am] not eloquent, neither heretofore, nor since thou hast spoken unto thy servant:"
Moses articulates his core inadequacy. He states that he has never been "eloquent" (H1697 - dâbâr, skilled in speech), neither in the past ("heretofore" - H8032, H8543 - shilshôwm tᵉmôwl) nor in the present moment, even after God (H1696 - dâbar) has directly communicated with him. This highlights his conviction that his impediment is a persistent, inherent limitation, not something that God's direct interaction has miraculously removed.
"but I [am] slow of speech, and of a slow tongue."
This clause provides the specific nature of Moses's "non-eloquence." The Hebrew "slow of speech" (כְבַד פֶּה - kevad peh) and "slow tongue" (כְבַד לָשׁוֹן - kevad lashon) literally mean "heavy of mouth" and "heavy of tongue." This vivid imagery strongly suggests a physical speech impediment, such as a stammer or stutter, rather than merely a lack of rhetorical flair or shyness. This physical challenge would have been a significant obstacle for a leader tasked with addressing both a multitude of people and a formidable Pharaoh, making Moses feel utterly disqualified for the public and persuasive aspects of his divine commission.
Literary Devices
The passage employs several Literary Devices to convey Moses's deep-seated reluctance and God's interaction with it. Repetition of the word "slow" (Hebrew, kâbêd) applied to both "speech" and "tongue" emphasizes the severity and persistence of Moses's perceived impediment, reinforcing his sense of inadequacy. The verse also utilizes Hyperbole to some extent, as Moses, in his anxiety, might be exaggerating his inability, though the Hebrew strongly suggests a genuine issue. There is a profound Contrast between God's omnipotence and Moses's perceived human weakness, setting the stage for God to demonstrate His power through an unlikely vessel. Finally, the entire dialogue in Exodus 3, Exodus 4 functions as a form of Dramatic Dialogue, building tension as Moses raises one objection after another, only for God to patiently and powerfully respond, culminating in this deeply personal confession of inability.
Theological and Thematic Connections
Moses's objection in Exodus 4:10 is a powerful illustration of a recurring biblical pattern: God often chooses the seemingly unqualified, the weak, or those with perceived limitations to accomplish His mighty purposes. This ensures that the glory redounds not to human ability or eloquence, but solely to God's power and faithfulness. Despite Moses's persistent doubts and excuses, God demonstrates remarkable patience, addressing each objection and ultimately providing a practical solution in Aaron, accommodating Moses's perceived limitation while still achieving His divine purpose. This narrative underscores that God does not call the equipped, but rather equips the called, transforming human weakness into a platform for divine strength and revelation.
Reflection and Application
Moses's heartfelt objection in Exodus 4:10 offers profound lessons for believers today. We, too, often allow our perceived weaknesses—whether physical, intellectual, social, or emotional—to become excuses for avoiding God's call or for doubting His ability to work powerfully through us. This passage challenges us to shift our focus from our own limitations to God's limitless power and unwavering faithfulness. It reminds us that God is not hindered by our inadequacies; rather, He delights in using them to display His omnipotence and perfect His strength. Our primary responsibility is not to be perfectly eloquent, naturally gifted, or supremely capable, but to be obedient and available, trusting that the God who calls us will also equip us for every task He sets before us. By embracing this truth, we can transform our perceived weaknesses into platforms for His glory, recognizing that our greatest service often begins where our self-sufficiency ends.
Questions for Reflection
FAQ
Did Moses truly have a speech impediment, or was he just shy?
The Hebrew phrases kevad peh ("heavy of mouth") and kevad lashon ("heavy of tongue") strongly suggest a genuine physical speech impediment, such as a stammer or stutter, rather than just shyness or a lack of rhetorical skill. This interpretation is supported by God's subsequent provision of Aaron as Moses's spokesman in Exodus 4:14-16, indicating a need for assistance beyond mere encouragement or training. The language points to a physical difficulty in articulation.
Why would God choose someone with a speech impediment to be a leader who needed to speak publicly?
God often chooses individuals with perceived weaknesses or limitations to accomplish His mighty purposes. This serves to highlight that the success of the mission is due to God's power and not human ability. In Moses's case, his speech impediment ensured that Israel's deliverance and the receiving of the Law would be clearly seen as a divine act, not the result of Moses's oratorical skill. This magnifies God's glory and prevents human boasting, a principle consistently demonstrated throughout Scripture, as seen in 1 Corinthians 1:27-29.
Christ-Centered Fulfillment
Moses's perceived inadequacy and God's gracious provision for his "slow tongue" ultimately point to Jesus Christ as the perfect fulfillment of divine speech and human enablement. While Moses was "slow of speech" and required a spokesman, Jesus Christ is the very Word of God Incarnate, the ultimate and perfectly eloquent communicator of God's truth and will. He is the one who "speaks as one having authority" (Matthew 7:29), whose words are "spirit and life" (John 6:63), and who perfectly reveals the Father (John 14:9). Where Moses's weakness necessitated divine accommodation, Christ's strength and perfection require no such supplement, for He perfectly embodies God's message and power. Furthermore, just as God equipped Moses despite his limitations, Christ, through the indwelling Holy Spirit, empowers His followers to overcome their own weaknesses and speak His truth boldly, transforming the "slow of speech" into courageous witnesses for His kingdom, enabling them to proclaim the gospel to the ends of the earth (Acts 1:8).