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Commentary on Exodus 4 verses 24–31
Moses is here going to Egypt, and we are told,
I. How God met him in anger, Exo 4:24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,
1.The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (Sa1 2:29); and see Mat 10:37. (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.
2.God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.
3.The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words - solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it) - I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.
4.The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so. (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.
II. How Aaron met him in love, Exo 4:27, Exo 4:28. 1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends. 2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him. 3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called. 4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, Exo 4:28. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.
III. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, Exo 4:29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (Exo 3:18), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: They bowed their heads and worshipped, therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.
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SUMMARY
Exodus 4:29 marks the pivotal moment when Moses and Aaron, having received their divine commission, immediately initiate God's plan for Israel's liberation by gathering all the elders of the children of Israel. This act of prompt obedience and strategic engagement with established leadership sets the stage for the miraculous deliverance from Egyptian bondage, underscoring the importance of human cooperation with divine initiative in the unfolding of redemptive history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Narrative Simplicity and Direct Action. The concise, straightforward language ("went and gathered") creates a sense of immediate and unhesitating obedience, emphasizing the promptness with which Moses and Aaron began their monumental task. This simplicity highlights the pivotal nature of the moment without elaborate description. There is also an element of Foreshadowing, as this initial gathering of leaders prefigures the larger assemblies of the people that will occur throughout the Exodus narrative, such as the assembly at Sinai for the giving of the Law (Exodus 19). The act of gathering itself serves as a Symbol of unity and preparation, essential for a people about to embark on a journey of liberation and covenant renewal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 4:29 powerfully illustrates God's sovereign plan unfolding through human instrumentality, emphasizing that divine calling necessitates human obedience. Moses and Aaron's immediate action, despite their earlier hesitations, demonstrates a faith that moves from doubt to decisive action, setting a precedent for all who are called to serve God. This verse also highlights God's respect for and utilization of existing community structures, as He directs His message through the established leadership of the elders, ensuring an orderly and credible reception among His people. It underscores that God's work often involves preparing a people through their leaders before a greater outpouring of His power and deliverance.
REFLECTION AND APPLICATION
Exodus 4:29 offers profound insights for contemporary believers regarding the nature of divine calling and the importance of responsive obedience. Just as Moses and Aaron, despite their initial fears and feelings of inadequacy, stepped out in faith, so too are we called to act decisively when God's will becomes clear, trusting in His provision and empowerment. This verse also underscores the value of collaboration in ministry; God often provides partners and directs us to engage with established leadership, recognizing that collective wisdom and unified effort are vital for advancing His kingdom. It reminds us that God meticulously prepares the ground for His plans, often by guiding us to connect with key individuals or groups who are integral to His larger redemptive purpose. Therefore, we are encouraged to be attentive to divine direction, humble in our partnerships, and diligent in seeking out and respecting those in positions of spiritual authority within our communities, understanding that their support can be crucial for the effective dissemination of God's truth and the flourishing of His work.
Questions for Reflection
FAQ
Why were the elders of Israel so important to gather at this stage?
Answer: The elders were the recognized, authoritative leaders of the Israelite community, representing the various families, clans, and tribes. Gathering them first was crucial for several reasons: it lent legitimacy and credibility to Moses and Aaron's message, ensuring that the community's established leadership was informed and onboard with God's plan. Their support was essential for unifying the people and preparing them to follow God's instructions for liberation, as they served as conduits for disseminating the divine message to the broader populace. This strategic engagement with the elders was explicitly commanded by God in Exodus 3:16, highlighting its critical role in the initial phase of the Exodus.
What does the term 'elders' (z'kenim) signify in this context?
Answer: In ancient Israel, "elders" (Hebrew: z'kenim) referred to those who, by virtue of age, experience, wisdom, and lineage, held positions of respect and authority within their communities. They functioned as local magistrates, counselors, and representatives of the people before God and before other authorities. In Exodus 4:29, their designation as "elders of the children of Israel" emphasizes their role as the legitimate, indigenous leadership structure through whom God's message would be mediated to the entire nation, ensuring an orderly and accepted communication of the divine will.
CHRIST-CENTERED FULFILLMENT
Exodus 4:29, depicting Moses and Aaron gathering the elders of Israel in preparation for their liberation, profoundly prefigures Christ's ultimate work of gathering His people for salvation. Just as Moses and Aaron were divinely appointed agents to assemble Israel under the promise of deliverance from physical bondage, Jesus Christ is the true and greater Shepherd, the divinely appointed Son, who gathers His church—the new Israel—not from earthly slavery, but from the spiritual bondage of sin and death. He declares, "I am the good shepherd; I know My own sheep, and My own know Me" (John 10:14). Through His atoning sacrifice and resurrection, Christ establishes a new covenant, drawing all people to Himself (John 12:32) and building His church, which the gates of Hades will not overcome (Matthew 16:18). This foundational act of gathering in Exodus foreshadows the spiritual assembly of believers from every tribe and nation into the body of Christ, united under His perfect leadership and destined for eternal freedom in the heavenly promised land.