Exodus 4:14

KJV

And the anger of the LORD was kindled against Moses, and he 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.

KJV (with Strong's)

And the anger {H639} of the LORD {H3068} was kindled {H2734} against Moses {H4872}, and he said {H559}, Is not Aaron {H175} the Levite {H3881} thy brother {H251}? I know {H3045} that he can speak {H1696} well {H1696}. And also, behold, he cometh forth {H3318} to meet {H7125} thee: and when he seeth {H7200} thee, he will be glad {H8055} in his heart {H3820}.

Complete Jewish Bible

At this, ADONAI's anger blazed up against Moshe; he said, "Don't you have a brother, Aharon the Levi? I know that he's a good speaker. In fact, here he is now, coming out to meet you; and he'll be happy to see you.

Berean Standard Bible

Then the anger of the LORD burned against Moses, and He said, “Is not Aaron the Levite your brother? I know that he can speak well, and he is now on his way to meet you. When he sees you, he will be glad in his heart.

American Standard Version

And the anger of Jehovah was kindled against Moses, and he said, Is there not Aaron thy brother the Levite? 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.

Commentary

### SUMMARY
Exodus 4:14 records a pivotal moment in Moses' divine commissioning where the Lord's righteous anger was ignited by Moses' persistent and faithless resistance to God's clear call. Despite Moses' repeated excuses and pleas of inadequacy, particularly concerning his speech, God did not revoke the mission. Instead, in a demonstration of His unwavering faithfulness and sovereign provision, God graciously offered Aaron, Moses' articulate brother, as a divinely appointed spokesman, thereby ensuring the fulfillment of His redemptive plan for Israel and highlighting the importance of complementary gifts in divine service.

### CONTEXT
* **Literary Context:** This verse is the climax of a protracted dialogue between God and Moses at the burning bush, initiated in [Exodus 3:1](/exodus/3-1 "Moses at the Burning Bush"). God had just revealed His holy name, Yahweh ([Exodus 3:14](/exodus/3-14 "God Reveals His Name as I AM WHO I AM")), and outlined His plan to deliver Israel from Egyptian bondage, commissioning Moses as His chosen instrument. Moses, however, responded with a series of objections: questioning his own identity and authority ([Exodus 3:11](/exodus/3-11 "Moses' Initial Protest of Inadequacy")), doubting Israel's belief ([Exodus 4:1](/exodus/4-1 "Moses' Doubt About Israel's Belief")), and finally, claiming a lack of eloquence ([Exodus 4:10](/exodus/4-10 "Moses' Excuse of Being Slow of Speech")). God patiently addressed each concern, even promising divine enablement for speech ([Exodus 4:12](/exodus/4-12 "God's Promise to Teach Moses What to Say")). Moses' ultimate plea in [Exodus 4:13](/exodus/4-13 "Moses' Ultimate Refusal of the Commission"), "O my Lord, send, I pray thee, by the hand of him whom thou wilt send," was a direct refusal to fully embrace the divine commission, pushing God's patience to its limit and leading to the Lord's righteous anger expressed in this verse.
* **Historical & Cultural Context:** Moses was living as a shepherd in Midian, having fled Egypt after killing an Egyptian ([Exodus 2:11-15](/exodus/2-11-15 "Moses Flees Egypt")). His reluctance to return to Egypt, a powerful empire, and confront Pharaoh, a god-king in Egyptian theology, was understandable from a human perspective. The task of leading a vast, enslaved people out of such a formidable power structure would have seemed impossible. Furthermore, ancient Near Eastern cultures often placed high value on oratorical skills for leadership. Moses' claim of being "slow of speech" ([Exodus 4:10](/exodus/4-10 "Moses' Linguistic Excuse")) would have been a significant perceived impediment to a leadership role that required public address and negotiation with a powerful ruler. The provision of Aaron, a Levite (a priestly tribe, though the Mosaic Law was not yet given), as a spokesman would have been a culturally intelligible solution, demonstrating God's practical accommodation to human limitations within the framework of His divine purpose.
* **Key Themes:** This passage profoundly contributes to several overarching themes in the book of [Exodus](/exodus/1 "The Book of Exodus"). It underscores the theme of **Divine Sovereignty and Providence**, demonstrating God's unwavering commitment to His redemptive plan for Israel, even when faced with human resistance. The Lord's anger highlights the seriousness of **Obedience and Faith** in responding to God's call, revealing that persistent unbelief, even disguised as humility, can provoke divine displeasure. Conversely, God's immediate provision of Aaron showcases the theme of **Divine Equipping and Empowerment**, emphasizing that God enables those He calls, often through complementary gifts within the community. This incident also sets the stage for the **Leadership of Moses and Aaron**, establishing their partnership and respective roles, a dynamic that will be crucial throughout the narrative of the [Exodus](/exodus/1 "The Exodus Narrative") and the wilderness journey.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **anger (Hebrew, _ʼaph'_):** From H639, properly, "the nose or nostril; hence, the face, and occasionally a person; also (from the rapid breathing in passion) ire." This word signifies a strong, visceral emotion, often associated with righteous indignation. When applied to God, it denotes a holy displeasure, a just response to sin or disobedience, rather than a capricious human outburst. Here, it indicates God's serious and justified reaction to Moses' persistent unbelief and refusal to fully embrace the divine commission.
* **kindled (Hebrew, _chârâh'_):** From H2734, "a primitive root... to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy." This verb intensifies the meaning of "anger," suggesting a burning, intense indignation. It implies that Moses' repeated excuses, despite God's patient and comprehensive responses, pushed God to a point where His holy patience was exhausted, and His just wrath was aroused.
* **speak well (Hebrew, _dâbar'_):** From H1696, "a primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak." The repetition of this root in the Hebrew text ("dabber yidbar") forms an infinitive absolute construction, which strongly emphasizes the certainty and fluency of Aaron's speaking ability. It stands in stark contrast to Moses' claim of being "slow of speech" ([Exodus 4:10](/exodus/4-10 "Moses' Linguistic Excuse")), highlighting God's perfect knowledge and provision of the precise skill needed for the task.

#### Verse Breakdown
* **"And the anger of the LORD was kindled against Moses":** This opening clause marks a significant shift in the divine-human interaction. After patiently addressing Moses' numerous objections, God's righteous indignation is aroused by Moses' ultimate refusal to trust and obey. This is not a human fit of rage, but a holy and just response to a lack of faith and direct defiance of a clear divine command. It underscores the seriousness of rejecting God's will.
* **"and he said, Is not Aaron the Levite thy brother?":** Despite His anger, God does not revoke the call. Instead, He immediately provides a solution, demonstrating His unwavering commitment to His plan. This rhetorical question highlights God's pre-knowledge and sovereign arrangement, reminding Moses of a readily available and suitable helper. Aaron's identity as a "Levite" foreshadows his future priestly role and his suitability as a spokesman for God.
* **"I know that he can speak well.":** God directly addresses Moses' perceived inadequacy by affirming Aaron's specific strength. This statement emphasizes God's omniscience and His ability to perfectly match gifts to needs. The Hebrew construction for "speak well" (dabber yidbar) powerfully asserts Aaron's fluency and effectiveness in communication, directly countering Moses' self-proclaimed deficiency.
* **"And also, behold, he cometh forth to meet thee:":** This reveals God's meticulous providence. Aaron is not just available; he is already on his way, demonstrating God's active orchestration of circumstances to facilitate His plan. The phrase "behold" draws Moses' attention to this divinely arranged encounter, reinforcing the certainty and imminence of the provision.
* **"and when he seeth thee, he will be glad in his heart.":** This final clause offers a tender and reassuring detail. Aaron's joy upon seeing Moses signifies genuine brotherly affection and a willing spirit to assist. It indicates that Aaron will not be a begrudging helper but a supportive partner, further cementing God's comprehensive provision for Moses' mission and highlighting the importance of harmonious partnership in divine service.

#### Literary Devices
The verse employs several significant literary devices. **Anthropomorphism** is evident in "the anger of the LORD was kindled," attributing a human emotion (anger) and physical sensation (kindling/burning) to God to convey the intensity of His displeasure in a way humans can comprehend. The phrase "Is not Aaron the Levite thy brother?" functions as a **Rhetorical Question**, not seeking information but emphasizing the obviousness of God's pre-arranged solution and gently rebuking Moses for overlooking it. There is also **Irony** in God's immediate provision of Aaron, a fluent speaker, directly after Moses' repeated claims of being "slow of speech," highlighting the contrast between human limitation and divine omnipotence. Finally, the entire passage is an example of **Divine Providence**, showcasing God's active and detailed orchestration of events and relationships to ensure the fulfillment of His purposes, even in the face of human doubt and resistance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates God's unwavering commitment to His sovereign plan, even when met with human reluctance. While God is patient, human choices, particularly persistent disobedience stemming from unbelief, incur divine displeasure. Yet, God remains faithful to His ultimate purpose, demonstrating His character as both righteous in judgment and gracious in provision. He does not abandon His chosen instruments but equips them, often by providing complementary gifts through others, thereby perfecting His power in human weakness. This divine equipping underscores that God's calls are not based on human ability but on His sovereign choice and His promise to empower those He sends.

* [Numbers 14:11](/numbers/14-11 "The Lord's Anger at Israel's Unbelief")
* [Romans 11:29](/romans/11-29 "God's Gifts and Call are Irrevocable")
* [1 Corinthians 12:4-7](/1_corinthians/12-4-7 "Diversity of Spiritual Gifts")

### REFLECTION AND APPLICATION
Exodus 4:14 offers profound lessons for believers today, particularly concerning our response to God's calling and our perceived inadequacies. Like Moses, we often allow our self-assessment of limitations to become excuses for avoiding God's clear commands or daunting tasks. This passage serves as a potent reminder that when God calls, He also provides the necessary strength, wisdom, and resources, often through unexpected means or through the complementary gifts of others within the body of Christ. We are challenged to examine our "humble" excuses, discerning if they stem from genuine humility or from a deeper root of unbelief and a reluctance to fully trust God's all-sufficiency. Persistent excuses, even if framed as modesty, can lead to divine displeasure and hinder the advancement of God's kingdom through our lives. Instead, we are called to embrace our limitations as opportunities for God's power to be displayed, stepping forward in faith, knowing that His grace is sufficient. Furthermore, this narrative encourages us to recognize, value, and collaborate with those who possess gifts that complement our own, fostering a spirit of partnership and mutual support in ministry, much like Moses and Aaron. Even when our stubbornness might provoke God's righteous anger, His faithfulness endures, and He remains committed to fulfilling His promises, adjusting the means but never abandoning His ultimate purpose.

#### Questions for Reflection
* **What "excuses" or perceived inadequacies do I often present to God when faced with a challenging call or task?**
* **How might my "humility" sometimes mask a deeper lack of faith or trust in God's provision?**
* **In what ways has God provided for my weaknesses, perhaps through others, in past situations?**
* **How can I better embrace my limitations as opportunities for God's power to be displayed, rather than as hindrances to obedience?**

### FAQ
**Why was God angry with Moses if Moses was simply being humble about his speaking ability?**

Answer: While humility is a virtue, Moses' repeated and persistent excuses, even after God had addressed each concern and promised divine enablement, crossed the line from humility to unbelief and outright refusal to obey a clear divine command. God had already assured Moses of His presence and ability to teach him what to say, stating, "[I will be with thy mouth, and teach thee what thou shalt say](/exodus/4-12 "Exodus 4:12 - God's Promise to Teach Moses What to Say")". Moses' final plea to "[send, I pray thee, by the hand of him whom thou wilt send](/exodus/4-13 "Exodus 4:13 - Moses' Ultimate Refusal of the Commission")" was a direct rejection of God's wisdom and power, implying that God's plan was flawed or that God was incapable of equipping him. This lack of faith and direct defiance justly kindled the Lord's righteous anger. God's anger was not against humility, but against a persistent lack of faith and a refusal to trust His all-sufficiency.

### CHRIST-CENTERED FULFILLMENT
The narrative of God's anger and subsequent provision in [Exodus 4:14](/exodus/4-14 "Exodus 4:14 - God's Anger and Provision of Aaron") profoundly foreshadows the ultimate divine provision in Christ. Moses, chosen by God yet marked by human inadequacy and a desperate need for a spokesman, serves as a type of the Old Covenant's inability to perfectly mediate God's will or fully represent humanity. Aaron, provided by God to bridge Moses' communicative gap and later appointed as the high priest ([Hebrews 5:4](/hebrews/5-4 "Hebrews 5:4 - Aaron's Divinely Appointed Priesthood")), points forward to the perfect Mediator. Jesus Christ is the ultimate Spokesman, the Word made flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), who perfectly embodies God's message and flawlessly fulfills the Father's will without hesitation or excuse. Unlike Moses, who faltered in faith, Christ perfectly obeyed, becoming our Great High Priest ([Hebrews 4:14-16](/hebrews/4-14-16 "Hebrews 4:14-16 - Christ as Our Great High Priest")) and the ultimate solution to humanity's inability to approach God or speak on His behalf. Through Christ, God's righteous anger against sin is appeased, and His redemptive plan is perfectly executed, demonstrating God's ultimate faithfulness to His covenant promises through His Son, who is both our perfect Prophet and our perfect Priest ([Hebrews 3:1](/hebrews/3-1 "Hebrews 3:1 - Christ, Our Apostle and High Priest")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Chronicles 21:7

¶ And God was displeased with this thing; therefore he smote Israel.

Mark 14:13

And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.

Mark 14:15

And he will shew you a large upper room furnished [and] prepared: there make ready for us.

Exodus 4:27

And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.

Exodus 4:17

And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

1 Thessalonians 3:6

¶ But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also [to see] you:

1 Thessalonians 3:7

Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: