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Commentary on Exodus 4 verses 10–17
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.
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SUMMARY
Exodus 4:13 captures Moses' ultimate and deeply resistant plea to God, expressing a profound desire to evade the divine commission to lead Israel out of Egyptian bondage. Despite God's patient and comprehensive responses to his numerous objections, and the demonstration of miraculous signs, Moses here makes a final, desperate appeal for God to send someone else, revealing a persistent struggle with self-doubt and a surprising lack of faith in God's empowering presence.
CONTEXT
Literary Context: This verse marks the climactic moment in the extended dialogue between God and Moses at the burning bush, which began in Exodus 3. God has just commissioned Moses to deliver His people, but Moses has presented a series of objections: his perceived inadequacy (Exodus 3:11), the Israelites' potential disbelief (Exodus 3:13), and his own lack of eloquence (Exodus 4:10). God systematically addressed each concern, providing His divine name, miraculous signs (staff to snake, hand to leprosy), and the explicit promise, "I will be with thy mouth, and teach thee what thou shalt say" (Exodus 4:12). Despite these overwhelming assurances and demonstrations of power, Moses' plea is a final, almost defiant, attempt to avoid the call, pushing God's patience to its limit and ultimately provoking divine anger in the subsequent verse (Exodus 4:14).
Historical & Cultural Context: Moses' life up to this point had been marked by significant events: his miraculous rescue and upbringing in Pharaoh's court (Exodus 2:1-10), his impulsive act of killing an Egyptian (Exodus 2:11-12), and his subsequent forty-year exile as a shepherd in Midian (Exodus 2:15). This long period of obscurity and the memory of his past failure likely contributed to his deep-seated feelings of inadequacy and unsuitability for such a monumental task. The cultural context of ancient Near Eastern leadership often involved charismatic figures with strong oratorical skills, which Moses explicitly claimed to lack. Furthermore, the immense power of Pharaoh and the Egyptian empire would have made the task of confronting them seem utterly insurmountable for a lone shepherd.
Key Themes: This pivotal exchange at the burning bush, culminating in Exodus 4:13, powerfully develops several key themes within the book of Exodus and the broader Pentateuch. It highlights the theme of divine calling and human resistance, showcasing God's initiative in choosing an unlikely leader and Moses' profound reluctance to accept. It underscores the sovereignty and power of God to equip the unqualified, contrasting Moses' perceived weakness with God's limitless ability to enable His chosen instruments, a truth echoed later in Paul's declaration that God's "strength is made perfect in weakness" (2-Corinthians 12:9). The narrative also introduces the theme of God's patient persistence in overcoming human doubt, even as it ultimately reveals the boundary of His patience when resistance becomes outright unbelief, as seen in Exodus 4:14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Exodus 4:13 is Irony. Moses, who has just witnessed a Theophany (God's appearance in the burning bush) and received direct, miraculous assurances of divine power and presence, still attempts to evade his calling. The polite, deferential language ("O my Lord, I pray thee") stands in stark contrast to the audacious request that follows, creating a sense of dramatic irony as the reader knows God's power and Moses' ultimate destiny. There is also an element of Repetition in the word "send," which emphasizes Moses' central plea. His plea also functions as a Foil to God's unwavering resolve, highlighting the tension between human weakness and divine omnipotence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Moses' ultimate refusal, despite overwhelming evidence and divine assurances, profoundly illustrates humanity's inherent tendency to resist God's clear will, often rooted in fear, self-doubt, or a desire for comfort over obedience. This passage powerfully contrasts Moses' perceived inadequacy with God's absolute power and ability to equip those He calls, underscoring the theological truth that God's strength is made perfect in human weakness, and His purposes are not thwarted by human limitations. Being called by God often necessitates stepping into uncomfortable, challenging, and seemingly impossible situations, and Moses' struggle highlights the personal cost and the profound reliance on God required to fulfill a divine commission. Even in the face of Moses' ultimate refusal and the subsequent divine anger, God remains committed to His plan, demonstrating His unwavering resolve to accomplish His will, even when His chosen instruments falter.
REFLECTION AND APPLICATION
Exodus 4:13 serves as a profound mirror for believers today, challenging us to examine our own responses to God's call. Like Moses, we often experience self-doubt and feel ill-equipped for the tasks God places before us, whether in ministry, personal life, or professional spheres. This verse reminds us that God does not call the equipped but equips the called, transforming our perceived weaknesses into opportunities for His strength to be displayed. It encourages us to move beyond our fears and trust implicitly in God's provision, knowing that when He gives a command, He also provides the means and the strength to fulfill it. Our reluctance often stems from focusing on our own limitations rather than on the limitless power of the One who calls. True obedience means surrendering our perceived inadequacies and stepping forward in faith, allowing God to accomplish His extraordinary purposes through our ordinary lives.
Questions for Reflection
FAQ
Why was Moses so reluctant to accept God's call?
Answer: Moses' reluctance stemmed from a complex interplay of factors. His past failure, specifically killing an Egyptian and fleeing to Midian (Exodus 2:11-15), likely left him with deep feelings of inadequacy and a fear of repeating past mistakes. He also perceived himself as lacking eloquence ("I am slow of speech, and of a slow tongue" in Exodus 4:10), felt too old (having spent 40 years as a shepherd), and was overwhelmed by the sheer magnitude of the task: confronting the most powerful ruler on earth and leading a vast, enslaved nation. Despite God's patient reassurances and miraculous signs, his self-doubt persisted, leading to this final, desperate plea to send someone else.
What does "send, I pray thee, by the hand [of him whom] thou wilt send" truly mean?
Answer: This phrase is an idiomatic expression of profound resistance and evasion. While couched in respectful language ("O my Lord, I pray thee"), it is a direct attempt to deflect the divine commission. It essentially means, "Please send anyone else You deem fit, just not me." Moses is not questioning God's ability to choose a messenger, but rather His specific choice of him. It reveals a deep-seated lack of faith in God's ability to equip and empower him personally, despite all the preceding divine promises and demonstrations of power.
Did Moses' refusal provoke God's anger?
Answer: Yes, Moses' persistent refusal, culminating in Exodus 4:13, did indeed provoke God's anger. The immediate consequence is detailed in Exodus 4:14, which states, "And the anger of the Lord was kindled against Moses." This anger was not due to Moses' initial questions or doubts, which God patiently addressed. Rather, it was his final, unwavering resistance—his outright unbelief and unwillingness to trust God's comprehensive provision—that crossed a line, indicating a profound lack of faith in the face of overwhelming divine evidence and promises.
CHRIST-CENTERED FULFILLMENT
Exodus 4:13, with Moses' profound reluctance and plea for another to be sent, stands in stark contrast to the perfect obedience and willing submission of Jesus Christ. While Moses sought to evade his divine commission, Christ willingly embraced His, declaring, "Lo, I come (in the volume of the book it is written of me,) to do thy will, O God" (Hebrews 10:7). Moses' need for Aaron as a spokesman, a concession born of his unbelief, foreshadows Christ as our ultimate and perfect mediator and advocate (1-Timothy 2:5), who not only speaks for us but is the Word made flesh (John 1:1), perfectly fulfilling God's will and enabling us to approach God. The immense burden Moses sought to avoid finds its ultimate fulfillment in Christ, who willingly bore the weight of humanity's sin and rebellion (Isaiah 53:4-6), accomplishing salvation through His perfect obedience and sacrificial death on the cross (Philippians 2:8). Unlike Moses, who needed external help due to his weakness, Christ is the fully equipped and divinely empowered Son, the one truly "sent" by the Father for the redemption of the world (John 3:17).