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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 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
Historical Reception
One surviving comment on this verse from the historical church.
One should notice that when Moses is sent to the people, God does not say to him, “Behold, I gave you as a god to the people, and your brother will be your prophet,” but he says, “[Your brother] will speak to the people for you.” For Scripture had said, “He will be your mouth, and you will be to him as God.” It did not say, “You are god to him.” But to Pharaoh Moses is said to be given as god, and according to analogy, Aaron is a prophet of Moses, but to Pharaoh. Here it is suggested to us that prophets of God say what they hear from him. A prophet of God is nothing but one who speaks the words of God to men—those who either cannot hear God or do not deserve to.
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Summary
Exodus 4:16 represents a crucial turning point in Moses' initial resistance to God's call, as the Lord provides a divine solution to Moses' perceived inadequacy in speech. In this verse, God formally appoints Aaron, Moses' elder brother, to serve as Moses' spokesman to the people, establishing a clear and divinely ordained communicative structure for the monumental task of delivering Israel from Egyptian bondage.
Context
Literary Context
This verse concludes a prolonged and intense dialogue between God and Moses at the burning bush, detailed in Exodus 3, Exodus 4. Following God's explicit commission to lead Israel out of Egypt, Moses repeatedly raises objections, culminating in his claim of being "slow of speech" in Exodus 4:10. Despite God's assurances of divine presence and empowerment, promising, "I will be with your mouth and teach you what you are to say" in Exodus 4:12, Moses persists in his plea for God to send someone else. Exodus 4:16 is God's final, gracious, yet firm response to Moses' reluctance, providing Aaron as a divinely appointed assistant to address Moses' specific concern regarding public speaking.
Historical & Cultural Context
The setting is the wilderness of Midian, where Moses has been living as a shepherd for forty years after fleeing Egypt. The Israelites, descendants of Jacob, have been enslaved in Egypt for centuries, groaning under harsh oppression. In ancient Near Eastern cultures, effective oratory was often a crucial quality for leadership, particularly for those addressing large groups or negotiating with powerful rulers like Pharaoh. Moses' self-professed lack of eloquence would have been a significant perceived handicap in such a context. God's provision of Aaron, a Levite who likely retained connections and familiarity with Egyptian society and the Israelite elders, was a practical and culturally resonant solution, leveraging existing relationships and skills for the divine mission.
Key Themes
Exodus 4:16 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. It powerfully illustrates the theme of Divine Accommodation and Empowerment, showing God's willingness to work through human limitations and even perceived weaknesses, providing the necessary resources or partners to accomplish His will. It also introduces the theme of Delegated Authority and Representation, establishing a clear chain of divine communication where human agents are divinely appointed to represent God's will and voice. This verse further underscores God's Sovereignty Over Human Weakness, demonstrating that perceived inadequacy does not hinder God's purposes, but rather provides an opportunity for His power and wisdom to be supremely displayed, as seen in 2 Corinthians 12:9. The unique relationship defined here also foreshadows the later roles of prophet and priest, central to Israel's covenant relationship with God.
Exposition and Analysis
Exodus 4:16 is a pivotal declaration, resolving Moses' final objection and establishing the unique communicative partnership between Moses and Aaron, foundational for the impending liberation of Israel. This verse not only addresses Moses' immediate concern but also precisely delineates the roles and authority within this divinely orchestrated delegation.
Key Word Analysis
Derived from H1696, a primitive root meaning "to arrange," but primarily used figuratively for "to speak." It encompasses a wide range of verbal actions: to bid, command, declare, pronounce, say, speak, talk, teach, tell, utter, and specifically, "to be spokesman." In this context, it highlights Aaron's direct function as the one who will articulate, convey, and declare Moses' messages to the people and Pharaoh. Aaron is not merely an interpreter but the authorized voice.
Referring to the physical mouth, but also figuratively to speech, utterance, or the means of blowing. It can denote edge, portion, or command. Here, "instead of a mouth" signifies Aaron's role as the direct conduit for Moses' words. It underscores that Aaron's speech will be as if Moses himself were speaking, emphasizing the direct and authoritative nature of the message conveyed through Aaron.
A plural form often used for the supreme God (especially with the article), but also for gods in the ordinary sense, magistrates, judges, or as a superlative for something "exceeding" or "mighty." When God states Moses will be "instead of God" to Aaron, it does not imply Moses becomes divine in essence. Rather, it signifies that Moses will function as God's authoritative representative to Aaron. Aaron is to receive Moses' words with the same reverence and obedience as if they were coming directly from the Almighty, underscoring Moses' unique position as God's direct agent and messenger.
Verse Breakdown
"And he shall be thy spokesman unto the people:"
This clause explicitly defines Aaron's primary role. He is designated as the official voice, the one who will articulate Moses' divine messages to the Israelite community. This directly addresses Moses' self-professed inability to speak eloquently, providing a divinely appointed solution that leverages Aaron's communicative gifts.
"and he shall be, [even] he shall be to thee instead of a mouth,"
The repetition of "he shall be" emphasizes the certainty and divine decree behind Aaron's appointment. This phrase further clarifies Aaron's function: he will serve as Moses' direct verbal conduit. Whatever Moses receives from God, Aaron will articulate, making Moses' thoughts and divine instructions audible and comprehensible to the audience. This highlights a profound partnership where Aaron's eloquence complements Moses' prophetic reception of divine truth.
"and thou shalt be to him instead of God."
This is the most profound statement, defining Moses' authoritative position relative to Aaron. It does not deify Moses but rather establishes him as God's direct, authoritative representative to Aaron. Aaron is to listen to Moses' instructions and messages as if they were coming directly from God Himself, granting Moses ultimate authority in this communicative chain. This concept is later reinforced in Exodus 7:1, where God declares, "See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet."
Literary Devices
The verse employs Metaphor to vividly describe the roles of Moses and Aaron. Aaron is depicted as Moses' "mouth," a Metaphor for his function as a speaker or spokesperson, directly conveying Moses' words. Similarly, Moses is described as being "instead of God" to Aaron, a powerful Metaphor for his divinely delegated authority and intermediary role. This is not a statement of Moses' inherent divinity but of his unique position as God's direct representative. The Repetition of "he shall be, even he shall be" serves to emphasize the certainty and divine ordination of Aaron's role, underscoring the unchangeable nature of God's provision. This divine accommodation also subtly hints at Anthropomorphism, not in God taking human form, but in His willingness to adapt His divine communication plan to human limitations, working through human agents and their specific gifts.
Theological and Thematic Connections
Exodus 4:16 profoundly illustrates God's sovereign wisdom in equipping those He calls, often in ways that highlight His own power rather than human ability. It demonstrates that God is not limited by human weaknesses but uses them as opportunities to display His perfect provision and design. This verse establishes a foundational pattern of delegated authority, where God appoints human agents to represent His will and speak His words, vesting them with the necessary authority for their divine mission. This dynamic foreshadows the prophetic office, where individuals are called to speak on God's behalf.
Reflection and Application
Exodus 4:16 offers profound reassurance and practical guidance for believers today. It reminds us that our perceived inadequacies or weaknesses do not disqualify us from God's service. Instead, they can become the very platforms upon which God's power and wisdom are most clearly displayed. God often works through partnerships, providing complementary gifts in others to accomplish His purposes. This verse encourages us to embrace humility, recognizing our limitations, and to trust in God's perfect provision, whether that means Him empowering us directly or raising up others to assist us. It challenges us to look beyond our own abilities and to see how God orchestrates His plans through diverse gifts within the body of Christ, fostering interdependence and mutual support. Ultimately, it calls us to step out in faith, knowing that the God who calls us will also equip us, either directly or through His gracious provision of others.
Questions for Reflection
FAQ
What does it mean for Aaron to be Moses' "mouth"?
For Aaron to be Moses' "mouth" means that Aaron would serve as Moses' direct spokesman, interpreter, and public communicator. Moses would receive the divine message and instructions directly from God, and then Aaron, being more eloquent, would articulate those messages clearly and persuasively to the Israelite people and to Pharaoh. This arrangement was God's gracious provision to accommodate Moses' self-professed "slow of speech" (Exodus 4:10).
How could Moses be "instead of God" to Aaron?
Moses being "instead of God" to Aaron signifies that Aaron was to receive Moses' words with the same authority, reverence, and obedience as if God Himself were speaking directly to Aaron. It establishes Moses as God's authoritative representative and mediator in this specific communicative chain. This does not imply Moses became divine in essence, but rather that he was vested with divine authority for the purpose of conveying God's will to Aaron, who would then speak to the people. This concept is further clarified in Exodus 7:1, where God tells Moses, "See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet."
Does this passage suggest God is limited by human weakness?
No, this passage does not suggest God is limited by human weakness. On the contrary, it powerfully demonstrates God's infinite wisdom, power, and condescension in working through human weakness. God could have instantly granted Moses eloquence, but instead, He chose to provide Aaron as a complementary partner. This illustrates God's willingness to accommodate human limitations and use diverse gifts within His creation to accomplish His purposes, thereby highlighting His own perfect provision and sovereignty, and ensuring that the glory for the mighty acts of deliverance would belong to Him alone.
Christ-Centered Fulfillment
Exodus 4:16, with its depiction of Moses as God's authoritative representative and Aaron as his spokesman, powerfully foreshadows the ultimate divine communication and mediation found in Jesus Christ. While Moses served as a crucial mediator and prophet, speaking God's words to the people, Christ is the very Word of God incarnate, the perfect and final Spokesman for God to humanity. He is the ultimate Prophet, who perfectly reveals the Father, as stated in Hebrews 1:1-2, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Unlike Moses, who needed an earthly spokesman in Aaron, Christ perfectly embodies both the divine authority ("instead of God") and the human articulation ("instead of a mouth"). He is both fully God and fully man, uniquely qualified to be our perfect and complete Mediator between God and humanity, the one through whom all divine truth is perfectly conveyed and all access to the Father is granted (John 14:6).