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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 three-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
Historical Reception
2 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.
The Lord also said to the Apostles, opening their mouths, Receive ye the Holy Ghost, whereby He declared that He is the same Who said to Moses, I will open thy mouth, and teach thee what thou shalt say. Wherefore this wisdom, divine, unspeakable, unadulterated and incorruptible, pours her grace into the minds of her saints, and discloses to them knowledge that they may behold her glory.
It is clear that not only the instruction that comes from his mouth but also its being opened pertains to the will and grace of God. For God does not say, “You open your mouth, and I will instruct you,” but promised both: “I shall open, and I shall instruct.” Elsewhere he says in a psalm, “Open your mouth, and I shall fill it.” There it signifies the will in man to receive what God gives to one who is willing, so that “open your mouth” pertains to the initiative of the will and “I shall fill it” to the grace of God. But here the sense is “I shall both open your mouth and instruct you.”
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Summary
Exodus 4:12 stands as a profound declaration of divine empowerment, directly addressing Moses's self-professed inadequacy in speech. In this pivotal moment, God assures Moses that He will intimately accompany his words and provide the precise message needed for the monumental task of leading Israel out of Egyptian bondage. This verse powerfully encapsulates God's unwavering commitment to equip and enable those He calls, demonstrating His absolute sovereignty over human limitations and transforming perceived weakness into a conduit for divine power.
Context
Literary Context
This pivotal verse is the climax of Moses's fourth objection to God's divine commission at the burning bush. Following God's initial command in Exodus 3, Moses raises a series of doubts concerning his credibility, the people's belief, and his own miraculous signs. In Exodus 4:10, Moses explicitly articulates his deepest fear: "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." He believes his speech impediment renders him unfit for the task of confronting Pharaoh and leading a nation. God's response in Exodus 4:11 directly challenges Moses's premise by rhetorically asking, "Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?" This question reasserts God's creative sovereignty over all human faculties, including speech. Exodus 4:12 then follows as God's direct and specific solution to Moses's perceived verbal deficiency, offering a profound promise of divine partnership and instruction.
Historical & Cultural Context
In the ancient Near East, effective oral communication was paramount for leadership, diplomacy, and prophetic proclamation. Leaders were expected to be articulate and persuasive, capable of commanding respect and conveying decrees with authority. Pharaoh, as the divine king of Egypt, would have been accustomed to hearing eloquent and powerful pronouncements. Moses's self-assessment as "slow of speech" (literally, "heavy of mouth") would have been a genuine and significant impediment in such a context, potentially undermining his authority and the message he was to deliver. Furthermore, the concept of a "spokesperson" or "mouthpiece" was understood; a king's vizier or a prophet's assistant often spoke on their behalf. God's promise to "be with thy mouth" would have resonated with the cultural understanding of divine inspiration and empowerment, where a deity might speak through a chosen individual, lending their words supernatural authority and efficacy.
Key Themes
This verse contributes significantly to several overarching themes in Exodus and the broader Pentateuch. It highlights the theme of Divine Calling and Human Inadequacy, showcasing that God often calls individuals who perceive themselves as ill-equipped, thereby magnifying His power. It underscores Divine Empowerment for Ministry, demonstrating that God not only calls but also supernaturally enables His chosen servants to fulfill their daunting tasks. The verse also reinforces God's Sovereignty over Creation, particularly over human faculties like speech, as seen in Exodus 4:11. Finally, it foreshadows the nature of Prophetic Utterance, where the prophet's words are not his own but divinely inspired, a theme central to the prophetic books, such as when God puts His words in Jeremiah's mouth.
Exposition and Analysis
Key Word Analysis
This primitive root signifies movement, literally "to walk," but also metaphorically "to carry," "to come," or "to depart." In this context, it is a direct imperative, "go!" It conveys God's unwavering command for Moses to proceed with the mission, despite his objections, emphasizing the necessity of immediate action and obedience.
Derived from a root meaning "to blow," this word primarily refers to the literal mouth, but frequently extends to figurative meanings, particularly "speech" or "utterance." Here, "I will be with thy mouth" is a powerful metonymy, indicating God's intimate presence and active involvement in Moses's speech itself, not just his physical presence. It implies divine control and inspiration over the very words Moses will articulate.
This primitive root means "to flow as water," "to rain," and transitively "to lay or throw" (like an arrow). Figuratively, it means "to point out" or "to instruct/teach." This word implies not just imparting information but a comprehensive guidance, a precise aiming of words, ensuring that Moses's utterances are accurate, authoritative, and divinely directed. It speaks to God's active role in shaping Moses's message.
Verse Breakdown
"Now therefore go,"
This opening phrase serves as a divine imperative, a direct command from God that cuts through Moses's hesitations and objections. The "therefore" links back to God's preceding declaration of His sovereignty over human faculties (Exodus 4:11), implying that because God is the creator and sustainer of speech, Moses has no legitimate excuse to refuse the call. It is a decisive call to action, demanding immediate obedience and trust.
"and I will be with thy mouth,"
This is the core of God's promise, directly addressing Moses's fear of being "slow of speech." The phrase "I will be with" (אֶהְיֶה עִם, 'ehyeh 'im) signifies an intimate, active, and empowering presence. It's not merely a general oversight but a specific, indwelling presence that will empower Moses's verbal communication. This implies that God will not just help Moses speak, but will actively indwell and direct his words, making them His own authoritative utterance.
"and teach thee what thou shalt say."
This second part of the promise clarifies the nature of God's presence with Moses's mouth. The verb "teach" (וְהוֹרֵיתִיךָ, wəhôrêtîkā) assures Moses of direct divine instruction and guidance. God will not leave Moses to formulate his own words but will actively impart the content and manner of his speech. This ensures that Moses's message will be divinely inspired, accurate, and powerful, directly countering his perceived inability to articulate God's message effectively.
Literary Devices
The verse employs several significant literary devices. Direct Address is prominent, as God speaks personally and intimately to Moses, reinforcing the covenantal relationship. The phrase "I will be with thy mouth" utilizes Metonymy, where "mouth" stands for the act of speaking or the words themselves, emphasizing God's direct involvement in Moses's verbal communication. There is also a strong element of Divine Assurance, as God's promise directly counters Moses's fear and provides comfort and certainty. The entire passage functions as a Contrast between Moses's human weakness and God's divine omnipotence and faithfulness, highlighting that God's power is made perfect in human inadequacy.
Theological and Thematic Connections
Exodus 4:12 lays a foundational theological principle: God equips those He calls, and His divine power is made manifest through human weakness. This promise to Moses is not an isolated event but a recurring pattern throughout redemptive history, affirming God's consistent commitment to empower His messengers for their assigned tasks. It underscores that true effectiveness in ministry stems not from human eloquence or ability, but from divine enablement and presence. God's promise to provide the words signifies that His message will always be delivered with His authority and power, regardless of the messenger's perceived limitations. This principle extends beyond prophetic utterance to all forms of God-ordained service, assuring believers that God will provide the necessary grace and resources for every calling.
Reflection and Application
For every believer today, Exodus 4:12 serves as a profound source of encouragement and a timeless testament to God's unwavering faithfulness. Just as God promised to be with Moses's mouth and teach him what to say, so too does He promise to equip and enable us for every task He calls us to, whether it's a significant ministry, a challenging conversation, or simply sharing our faith. Our perceived limitations, fears, or inadequacies are never roadblocks for God's purposes; instead, they become fertile ground for His power and glory to be magnified through us. We are invited to step out in faith, trusting not in our own eloquence or abilities, but entirely in God's active presence and the empowering work of His Holy Spirit. This verse liberates us from the burden of self-sufficiency, allowing us to serve with confidence, knowing that the God who calls also provides all that is necessary for His will to be accomplished through us.
Questions for Reflection
FAQ
Does God's promise to "be with thy mouth, and teach thee what thou shalt say" apply to believers today?
Yes, the underlying principle of divine empowerment for ministry and witness remains profoundly relevant for believers today. While the specific manifestation may differ from the direct verbal dictation experienced by Moses or the prophets, the Holy Spirit actively equips believers with wisdom, boldness, and appropriate words when they are called to speak for God. This applies to various contexts, including evangelism, teaching, counseling, or simply navigating difficult conversations where divine wisdom is needed. The promise assures us that God will provide what is necessary for His purposes through us, often by quickening our minds, giving us clarity, and enabling us to articulate truth effectively. Just as Jesus promised His disciples that the Spirit would teach them what to say when brought before authorities ([Luke 12:11-12](/luke/12-11-12 "Jesus's promise about words in Luke 12:11-12)), so too does He empower His church today.
Christ-Centered Fulfillment
Exodus 4:12 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Moses, as a prophet, deliverer, and law-giver, served as a type or foreshadowing of the Messiah. However, unlike Moses, who required God to be "with his mouth" and "teach him what to say" due to his human limitations, Jesus perfectly embodied divine wisdom and speech. He is the pre-existent "Word of God" made flesh ([John 1:1](/john/1-1 "The Word in John 1:1)), the perfect revelation of the Father, who always spoke only what the Father commanded and taught (John 12:49-50). Jesus did not need to be taught what to say; He was the divine utterance, the very wisdom of God incarnate. Furthermore, Christ, through the indwelling Holy Spirit, extends this same divine empowerment to His church. He promised His disciples that they would be given "what ye shall speak" when facing opposition ([Matthew 10:19](/matthew/10-19 "Jesus's promise to His disciples in Matthew 10:19)) and that the Spirit would empower them to be His witnesses to the ends of the earth ([Acts 1:8](/acts/1-8 "Power of the Holy Spirit in Acts 1:8)). Thus, the promise to Moses is not merely a historical event but a prophetic pointer to the One who perfectly fulfills God's word and empowers His people to proclaim it with divine authority and clarity.