TRV
“The Commission Reconfirmed”· Exodus 6:28–30
Translation
King James Version
And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
Complete Jewish Bible
Moshe answered ADONAI, "Look, I'm such a poor speaker that Pharaoh won't listen to me."
Berean Standard Bible
But in the LORD’s presence Moses replied, “Since I am unskilled in speech, why would Pharaoh listen to me?”
American Standard Version
And Moses said before Jehovah, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
World English Bible Messianic
Moses said before the LORD, “Behold, I am of uncircumcised lips, and how shall Pharaoh listen to me?”
Geneva Bible (1599)
Then Moses said before the Lord, Behold, I am of vncircumcised lips, and how shall Pharaoh heare me?
Young's Literal Translation
And Moses saith before Jehovah, `Lo, I am of uncircumcised lips, and how doth Pharaoh hearken unto me?'
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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 6:14–30. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentExodus 6:14–30
14¶ These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.
15And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.
16And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.
17The sons of Gershon; Libni, and Shimi, according to their families.
18And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.
19And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
20And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.
21And the sons of Izhar; Korah, and Nepheg, and Zichri.
22And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
23And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
24And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
25And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families.
26These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.
27These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
28And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
29That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.
30And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
I. II. Main points1. 2. Sub-points
I.We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo 6:16. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa 90:10); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev 18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26, Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo 6:26), and who spoke to Pharaoh on Israel's behalf, Exo 6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests.
II.In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo 6:13), and repeats,
1.The charge God had given him to deliver his message to Pharaoh (Exo 6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God.
2.His objection against it, Exo 6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.
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Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Moses says, “Behold, I have a weak voice, how will Pharaoh listen to me?” He appears to excuse himself for the weakness of his voice, not only due to the great number of the people but also due to the condition of one man. It would be remarkable if his voice were so weak that he could not be heard even by one man. Or perhaps the royal dignity did not allow them to speak at close range? For God says to Moses, “Behold, I gave you as a god to Pharaoh, and Aaron your brother will be your prophet.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Moses' persistent self-doubt and perceived inadequacy are poignantly captured in Exodus 6:30. Despite God's powerful reaffirmation of His covenant and command to confront Pharaoh, Moses reiterates his profound sense of rhetorical inability, declaring himself to be of "uncircumcised lips." This expression highlights his personal limitations and deep-seated reluctance to fulfill the monumental task of leading the Israelites out of Egyptian bondage, setting a crucial stage for God to demonstrate His omnipotent power through an unlikely, hesitant vessel.
Context
Literary Context
This verse immediately follows a profound divine revelation in Exodus 6:2-8, where the LORD powerfully reaffirms His covenant promises to Abraham, Isaac, and Jacob, declaring Himself as Yahweh (the LORD) and solemnly pledging to deliver the children of Israel from slavery with an outstretched arm and great judgments. This divine assurance is meant to overcome the Israelites' despair and Moses' own previous failures. Moses' renewed objection in Exodus 6:30 serves as a stark contrast to God's unwavering resolve and highlights the human struggle to fully grasp and trust divine omnipotence even in the face of clear revelation. It also sets up the subsequent narrative where God will provide Aaron as Moses' spokesman, directly addressing this specific concern.
Historical & Cultural Context
Ancient Egypt was a highly structured and powerful empire, ruled by a divine king, Pharaoh. Diplomacy and communication with such a ruler would have required immense rhetorical skill, confidence, and authority. Moses, having spent forty years as a shepherd in Midian, was far removed from the sophisticated court life of Egypt where he was raised. His self-perception of "uncircumcised lips" likely reflects a genuine concern about his ability to command respect and effectively convey God's message to a formidable monarch, especially given the gravity of demanding the release of an entire slave population. The concept of "circumcision" in ancient Israelite culture extended beyond a physical rite to signify purity, readiness, and fitness for a task, making Moses' metaphorical application to his lips a culturally resonant expression of inadequacy.
Key Themes
Exodus 6:30 contributes significantly to several key themes woven throughout the book of Exodus. Firstly, it underscores the theme of Human Inadequacy vs. Divine Sovereignty. Moses' persistent objections, first voiced at the burning bush in Exodus 3:11 and Exodus 4:10, consistently highlight his perceived limitations, thereby magnifying God's power and faithfulness in accomplishing His will through an unlikely vessel. Secondly, it develops the theme of God's Patience and Provision, as the LORD repeatedly addresses Moses' doubts and ultimately provides Aaron as a solution in Exodus 4:14-16. Finally, it touches upon the theme of Obedience Amidst Doubt, portraying Moses' wrestling with faith and obedience, which is a recurring motif for God's servants throughout biblical history.
Exposition and Analysis
Key Word Analysis
Meaning "drawing out (of the water), i.e. rescued." This name itself, given by Pharaoh's daughter, foreshadows his role as the rescuer of Israel. Here, Moses, the one rescued by God, expresses profound doubt about his ability to rescue others, highlighting the divine initiative behind the deliverance.
Properly meaning "exposed, i.e. projecting loose (as to the prepuce); used only technically, uncircumcised (i.e. still having the prepuce uncurtailed)." When applied metaphorically, as here, it signifies a state of being unfit, impure, or hindered. In this context, it speaks to Moses' perceived inability to speak effectively or persuasively.
Meaning "the lip (as a natural boundary); by implication, language; by analogy, a margin." In this verse, "lips" directly refers to the organ of speech, but by implication, it signifies Moses' entire capacity for verbal communication and persuasion. His "uncircumcised lips" therefore denote a profound sense of rhetorical inadequacy.
Meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." Moses' question "how shall Pharaoh hearken unto me?" expresses his doubt that Pharaoh will not only hear his words but also give them serious consideration and, crucially, obey them. This word implies a deeper level of reception than mere auditory perception.
Verse Breakdown
"And Moses said before the LORD,"
This opening clause establishes the setting for Moses' complaint. He is not speaking to himself or to others, but directly to Yahweh (H3068, Yᵉhôvâh'), the self-existent, covenant-keeping God who has just powerfully reaffirmed His promises. This indicates a continued, albeit reluctant, engagement with the divine will, even in the face of deep personal struggle.
"Behold, I [am] of uncircumcised lips,"
This is the core of Moses' objection. The phrase "uncircumcised lips" (Hebrew: 'arel sephathayim) is a vivid Hebrew idiom. While physical circumcision signified covenant purity and readiness, applying "uncircumcised" to other body parts indicated a state of being unfit, impure, or hindered. For example, an "uncircumcised heart" (e.g., Leviticus 26:41) signifies spiritual stubbornness, and "uncircumcised ears" (e.g., Jeremiah 6:10) denotes an unwillingness to hear God's word. Therefore, Moses' "uncircumcised lips" means he felt his speech was hindered, ineffective, impure, or lacking the necessary eloquence and authority to articulate God's message convincingly. It was a deep sense of rhetorical inadequacy, perhaps even a speech impediment, that he believed rendered him unsuitable for the task.
"and how shall Pharaoh hearken unto me?"
This rhetorical question expresses Moses' profound doubt and despair. Given his perceived inability to speak effectively, he questions the very practicality of God's command. He understands that Pharaoh (H6547, Parʻôh'), a powerful and proud ruler, would require not just words, but words delivered with authority and conviction. Moses' question reveals his focus on his own limitations rather than on the omnipotent power of the God who called him. It underscores the human tendency to measure divine tasks by human capabilities.
Literary Devices
The verse employs several significant literary devices. The most prominent is Idiom, specifically the phrase "uncircumcised lips" ('arel sephathayim). This is not a literal description but a figurative expression, drawing on the cultural significance of circumcision to convey a state of being unfit, hindered, or impure in speech. It powerfully communicates Moses' deep-seated sense of rhetorical inadequacy, perhaps even a speech impediment, that he believes renders him incapable of effectively communicating with Pharaoh. The use of a Rhetorical Question ("and how shall Pharaoh hearken unto me?") further emphasizes Moses' doubt and despair, highlighting his internal struggle and the perceived impossibility of the task from his human perspective. This question is not seeking an answer from the LORD, but rather expresses his conviction that the task is futile given his limitations. Finally, there is an element of Irony in Moses' persistent objections. Despite his profound self-doubt and perceived unfitness, God continues to choose and use him, ultimately demonstrating that divine power is perfected in human weakness, a theme that resonates throughout biblical narrative.
Theological and Thematic Connections
Exodus 6:30 serves as a powerful theological statement on the nature of divine calling and human response. Moses' repeated objections, culminating in this lament about his "uncircumcised lips," underscore the profound chasm between human inadequacy and God's omnipotent power and unwavering faithfulness. The narrative consistently highlights that God chooses to work through imperfect vessels, not because of their inherent abilities, but precisely so that His power and glory are magnified. This dynamic teaches us that God's plans are not contingent on human strength or eloquence, but on His sovereign will and His commitment to equip those He calls, often in ways that defy human expectation. Moses' wrestling also illustrates the journey of faith and obedience, where trust in God's character must ultimately overcome personal fears and perceived limitations.
Reflection and Application
Moses' struggle with his "uncircumcised lips" in Exodus 6:30 offers profound insights for contemporary believers. It reminds us that feelings of inadequacy, self-doubt, or perceived inability are not foreign to those God calls to significant tasks. In fact, God often chooses individuals with apparent weaknesses precisely so that His power, not human capability, is unmistakably demonstrated, as articulated in 1 Corinthians 1:27. When we acknowledge our limitations and surrender them to God, we create the necessary space for His divine strength to work through us. This verse challenges us not to allow self-doubt to paralyze our obedience or to become an excuse for inaction. Instead, it encourages us to step forward in faith, trusting that God's command always comes with His enabling power and provision, and that His purposes will be accomplished regardless of our perceived shortcomings. Our willingness to be used, despite our fears, is often the very pathway through which God unfolds His most miraculous plans.
Questions for Reflection
FAQ
What is the significance of Moses calling his lips "uncircumcised"?
The phrase "uncircumcised lips" (Hebrew: 'arel sephathayim) is a powerful Hebrew idiom. While physical circumcision signified covenant purity and readiness, applying "uncircumcised" to other body parts indicated a state of being unfit, impure, or hindered. For example, an "uncircumcised heart" (e.g., Leviticus 26:41) signifies spiritual stubbornness, and "uncircumcised ears" (e.g., Jeremiah 6:10) denotes an unwillingness to hear God's word. Therefore, Moses' "uncircumcised lips" indicates a deep sense of rhetorical inadequacy. He felt his speech was ineffective, impure, or lacked the eloquence and authority needed to convincingly convey God's message to Pharaoh and the Israelites.
Why does Moses continue to object to God's call, even after divine assurances?
Moses' persistent objections, seen throughout the narrative from his initial encounter at the burning bush in Exodus 3:11 and Exodus 4:10, stem from a profound sense of personal inadequacy and self-doubt. His past experiences, including his recent failure to gain the Israelites' trust in Exodus 6:9, likely reinforced these feelings. This repeated reluctance highlights the universal human struggle to trust in God's power and provision over one's own limitations, even in the face of clear divine command and promise. It also sets the stage for God to demonstrate His patience and faithfulness in equipping His chosen servants.
Christ-Centered Fulfillment
Moses' profound sense of inadequacy, particularly concerning his "uncircumcised lips," and God's subsequent provision of Aaron as his spokesman in Exodus 4:14-16, beautifully foreshadow the ultimate and perfect provision found in Jesus Christ. While Moses struggled to speak God's word with authority and eloquence, Christ is the perfect Word made flesh, the divine Logos who perfectly articulates the Father's will and truth, as revealed in John 1:1 and John 1:14. Our own spiritual "uncircumcised lips"—our inherent inability to perfectly represent God or articulate His truth due to sin and human limitation—are fully overcome by Christ. He is not only our perfect High Priest who intercedes for us (Hebrews 4:14-16), but also the one who empowers us through His Spirit (Acts 1:8) to speak and live out God's truth. We are enabled to be His witnesses, not by our own eloquence or strength, but by His divine power working through us, fulfilling the promise that God equips those He calls, ultimately through the perfect mediator, Jesus Christ, who is the "circumcision of the heart" (Romans 2:29) for all who believe.