The Preacher's Homiletical Commentary
Exodus 4:10-14
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 4:10
THE OBJECTIONS MADE TO RELIGIOUS SERVICE
I. These objections were made after God had given him a full insight into the nature of the service required.
1. The insight given to Moses was infallible. It had been Divinely imparted. God had appeared to him in the burning bush, had informed him of the bitter servitude of Israel, and of His intention to achieve their freedom through his instrumentality. Moses could not be mistaken in all this. His observation and hearing had not been deceived. He could retrace his own mental and moral experience occasioned by the phenomenon. Nor was the burning bush the only token that he had received, but he had also long communion with God. The Divine name, in all its significance and grandeur was unfolded to the vision of his soul. And the sacred presence before which he stood, had made him feel that his mission to Israel was a solemn reality, requiring all the energy and devotion of his nature. Thus, had an insight into the nature—requirements—success—and method of his work been Divinely and infallibly communicated to him. And good people in these days have an equally infallible insight into the religious service that is required of them. It is found in the Bible. It is given in the life of Christ. It is seen in the moral want of humanity. They learn it not from the burning bramble-bush, not from the audible voice of God, not from the miraculous turning of rods into serpents, but in hours of quiet communion with the Infinite; in times of severe grief the soul is infallibly taught the meaning of these great calls to service.
2. The insight given into the nature of this service was forceful. What could have been more sublime, more instructive, more impressive, and consequently more calculated to command attention and obedience, than a service made known by such a grand display of heavenly glory, of the Divine name, and of the Divine power. This was designed to lend moral force to the duty made known to the desert shepherd. And so in these days our calls to spiritual service come to us full of heavenly meaning and grandeur. They gather emphasis from our lonely and dependent condition, from the fact that they come from God, from the fact that they plead the cross of Christ as a claim upon our obedience, from the fact that all the motives of the Bible are on their side, and from the fact that there is given a Divine inspiration to enable us to perform them. Every enlightened conscience knows the forcefulness of these Divine appeals. Let us not be found disobedient to duty so impressively made known, so solemnly required, and so awful in its possibility of eternal retribution.
3. The insight given into the nature of this service was sympathetic. God did not merely tell Moses of the work he had to perform in relation to the freedom of Israel, and then withdraw Himself from the vision of the bewildered shepherd, but remained for a length of time in conversation with him, answering questions, dispelling doubts, removing difficulties, giving a new revelation of the Supreme life, and finally delegating to him the Divine power. Hence the Divine Being manifested the truest sympathy, the sympathy of friendly intercourse and help, with Moses in his very arduous undertaking. “Certainly I will be with thee,”—nothing could have been more sympathetic than this. And so, to-day, good men have given to them a sympathetic insight into the service that is required of them. God bears with their moral weakness. Answers their objection. Forewarns them of difficulty. Inspires them with bright hopes. Announces Himself as their unerring Friend and Guide.
II. These objections frequently arise from an undue consciousness of self.
1. From a consciousness of natural infirmity. “And Moses said unto the Lord, O my Lord, I am not eloquent,” etc. Moses has now narrowed the mission to himself and his own ability for it, leaving altogether out of calculation his heavenly preparation, and the Divine promise of help. And here is the weakness of an undue consciousness of self, in that it tends to put God out of our service. Unaided human ability cannot achieve the service of God. If Moses had been eloquent he could not have accomplished the freedom of Israel without the Divine aid. In undertaking moral service, men must not think too much about their own physical, mental, or moral capabilities, but mainly of Him who has called them to the work. He can make provision for all their defects. It is quite true that many good people have a natural hindrance to religious work—they are slow of speech—they find it difficult to pray in a prayer meeting—or to undertake any duty requiring publicity—but this does not place them outside the range of service. God sometimes calls such to achieve the freedom of the slave. It ought to inspire within them a more thorough determination to rely on Divine help. Silence is often more eloquent and valuable than speech.
2. From a supposition of moral incapacity. Moses did not think himself capable of securing the freedom of a vast nation like Israel, a nation of such historic grandeur, and of such holy moral relationships and covenant, hence distrustful of self, he cried; “Who am I?” And this feeling of incapacity is frequently shared by good men when they are called to the performance of religious service. And apart from the Divine call, preparation, and help, all men are totally unfit for such work, but the vision of heaven and the revelation of God are calculated to lift them above their natural infirmities, to place them on a level with their duty, and enable them to rise superior to difficulty. The call of God is calculated to educate all the sublime tendencies of the soul, and render men fit for heroic toil.
3. That rather than self, God must be the supreme idea of the soul when about to enter upon religious service. At such times the good man must forget his natural infirmity for service in the all-absorbing thought of the Divine love, companionship, and power. His soul must rest in the arms of the Infinite, and catching the smile of the Divine face, it will ever be cheered, and inspired for duty, and in the happiness of such an experience, all painful thoughts of self will be excluded from the mind. The Christian service of men in these days retains too feebly the thought of God, hence its unrest, its inefficiency. Our hearts should be a temple in which every act of service should be rendered to the Infinite.
III. These objections do not sufficiently regard the efficiency of the Divine help that is promised in the service. “Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.”
1. The Divine help is adapted to our natural infirmity. God promised to aid the speech of Moses. And so it is now. God always meets men, in the performance of their religious service, at the point of their weakness. The natural powers of men are used in the missions of God. The Divine plan is to strengthen them if weak; to guide them if strong. If our natural infirmity is diffidence, God will give us courage. He sends power and help to men in that department of soul where it is most needed. It is far better to have God joined to our infirmity, than to have the eloquent tongue without Him. Thus there are times when an infirmity may be of inestimable advantage to a Christian worker.
2. The Divine help is adapted to our full requirement. God did not merely promise to aid the speech of Moses, but also to teach him what he should say. So in the Christian service of to-day, good men are not merely aided in the line of their natural infirmity, but also to the extent of their requirement. See the variety of the Divine help given to Moses: the vision of the bush; the revelation of the great Name; an insight into the success of his mission; the miracle. Thus, not merely was he aided in speech, but in all the need of his soul. A grand encouragement for Christian workers to-day. God is with us to the full extent of our want.
IV. These objections are a reflection on the propriety of the Divine selection for the service. “And the Lord said unto him, Who hath made man’s mouth,” etc.
1. This method of conduct is ungrateful. Instead of mentioning this one natural infirmity, Moses ought to have been thankful that he had so many aids to the work required of him. Was the impediment of speech more to him than the vision, revelation, and miracles with which he had been favoured? Certainly not. Hence his ingratitude. Moses has many imitators to-day. Men are called to religious service. But instead of reviewing their favourable circumstances, the holy qualifications that have been imparted to their souls, they fix their attention upon one drawback unto they complain and become discontented. What ingratitude!
2. This method of conduct is irreverent. Moses ought to have remembered that he was in converse with God, that he was commanded by God to this work. This ought to have subdued his mind. It ought to have silenced objection. He is not now paying sufficient deference to the Divine presence. So, good men should ever remember that it is God who calls them to service, and that therefore they must merge all their natural reasonings into a faithful compliance with His will. We must be more reverent in our service-relations with Heaven.
V. These objections do not sufficiently recognise the dignity and honour which the service will command.
1. There was the honour of achieving the freedom of a vast nation.
2. There was the honour of conquering a tyrant king.
3. There was the honour of becoming the Lawgiver of the world. All religious service is honourable, and this is especially shewn in the history of Moses. It elevated him from the sheepfold to the throne. Instead of the crook it gave him the sceptre. And many a man, whose name is known to fame and history, has gained eminence through co-operation with the providence of God, and undertaking a work for the moral good of men. If men did but realise the dignity of religious service, they would never be deterred from it by their own natural infirmities.
VI. These objections are liable to awaken the Divine displeasure. “And the anger of the Lord was kindled against Moses.”
1. This anger may be manifested in our removal from service.
2. This anger may be manifested by the positive infliction of penalty.
3. This anger may occasion our moral ruin. It is dangerous to trifle or contend with the Divine call to religious duty. There is a point beyond which God will not permit a human soul to do so. Our prompt obedience will be the most welcome to heaven, the most effective in service, and the most kindly to others, whom our disobedience might have called into perilous prominence. Aaron. LEARN:—
1. Good men ought to know better than to object to the service of God.
2. That in the service of God, men find the highest reward.
3. That in the service of God, men attaineth divinest immortality.
SUGGESTIVE COMMENTS ON THE VERSES
1. Some suppose that Moses being astonished with God’s glory, since his beginning to talk with Him, which they gather was three days, one after another, was thus disabled in the use of his tongue, and though eloquent before, yet now in this Divine mission he seemed a child unto himself, and unable to speak to men. (Philo, Origin, Gregory). But this supposition is plainly against the meaning of the text, which is as if Moses had said, “I have not only wanted eloquence heretofore, but ever since thou has spoken to me. I have not found this faultamended.” And if he had only at this time been taken with a lack of words. there would have been no need for the oratorical help of Aaron afterwards.
2. Some imagine that Moses had been a shepherd so long that he had, to a large extent, lost the power of words.
3. Some imagine that Moses meant his inability to speak to Pharoah in the Egyptian tongue.
4. Some imagine that Moses had a natural impediment in his speech.
5. Probably Moses found a difficulty in readily e pressing his thoughts. He was slow of speech. And such an instrument did God choose for his own greater glory; and thus doth Moses write of himself, laying open his imperfections, and backwardness in obeying God’s calling in humility; whereby we must also learn to lay open and confess our own faults, that they may be forgiven unto us out of God’s mercy [Mayer].
Moses had not that first, second, or third of an orator, elocution, or pronounciation. And yet God made choice of him rather than eloquent Aaron to pray (Exodus 17:12). Not gifts but graces prevail in prayer [Trapp].
Moses still continues backward to the service God had designed him for; we can no longer impute it to humility and modesty, but must own that there was too much of cowardice, slothfulness, and unbelief in it. Moses pleads that he was no orator. He was a man of clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance. We must not judge of men by the readiness and fluency of their discourse. What he said distilled as the dew. Christ’s disciples were no orators, till the spirit made them such [Henry and Scott].
God does not always make it appear that he hath furnished men for services till they are actually called to engage in them, but we may depend upon Him to qualify us for whatever He commands us to do. All knowledge, wisdom, and utterance, with every good gift, are derived from Him; but many endowments are supposed needful or useful in the public service of God and His Church, which He pours contempt upon, as mere tinsel, worthless, if not pernicious. Such are all the studied and affected arts of human cratory, which the great apostle would not condescend to employ, “that the faith” of the people “should not stand in the wisdom of man, but in the power of God” [Scott].
Let a man look unto himself, and measure his work by himself, and the movement of his life will be downward and exhaustive. Let him look away from himself to the Inspirer of his life, and the Divine reward of his labours, and he will not so much as see the difficulties which may stand ever so thickly in his way [City Temple].
Infirmity of faith maketh those called by God to object to the service He commands of them.
Miracles sometimes will not silence such objections of doubting souls.
Unwilling souls for God’s work are apt to plead real infirmities for excuse.
Weakness of faith will urge against God’s call, not only self-insufficiency, but also the lack of Divine supply in the direction of infirmity.
Infirmity in speech may be an argument to men against the work of God, but it is not to God Himself.
ELOQUENCE
I. “I am not eloquent.” Then true eloquence may have its use:—
1. To explain Divine Truth.
2. To inspire men with the thought of freedom.
3. To manifest the perfection of the gift of speech.
II. “I am not eloquent.” Then do not condemn men who are. Some people are in the habit of condemning in others what they do not find in themselves. Many public speakers denounce their eloquent compeers for the simple reason that they are not so gifted themselves.
III. “I am not eloquent.” Then do not envy those who are acknowledged to be so. Nature has unequally distributed her gifts. She has given the thinking power to one, the speaking power to another. If we have not eloquence we have some other equally valuable talent in its place. Let us therefore be thankful, not envious.
IV. “I am not eloquent.” Then the Lord can use a feeble instrumentality. We should have antecedently imagined that God would have selected Aaron for the work of Israel’s freedom. But not so. God can send a great message by a man of slow tongue. This will enhance the Divine glory.
V. “I am not eloquent.” Then words are not the chief conditions of service. In the service of the good, ideas—thoughts—emotions—and moral influences occupy a more prominent place than mere words.
VI. “I am not eloquent.” Then do not grumble, but seek the Divine aid in your infirmity. If the time spent in lamenting our natural infirmities was only occupied in prayer to God for help in our work, and for his blessing thereon, the world would soon be emancipated from the bondage of sin.
SLOWNESS OF SPEECH
“But I am slow of speech.”
I. An Infirmity.
II. A Discretion.
III. A Discipline.
Exodus 4:11. The Hebrews, in giving a reason why the Lord speaketh of His making dumb, and deaf, and blind, as well as giving a mouth to speak, say, that these things were spoken in allusion to His past operations with Moses; because, when he had slain the Egyptian that wronged the Hebrew, and was by Pharaoh therefore committed to the gaoler, the gaoler was immediately smitten with blindness, and so Moses had opportunity to escape from him, and the King, seeing that he fled, was stricken dumb, so that he could not speak nor make any sign to have him apprehended again. But whether this is true or not, it is certain that God can thus in judgment smite whom it pleaseth Him, as He did the Sodomites with blindness [Mayer].
To balance the weakness of Moses, God here reminds him of his own power. To encourage him in this great undertaking. He repeats the promise of His presence, not only in general, but in particular [Henry and Scott].
By this appeal to Moses respecting the origin of the human faculties, God would have him to infer, that he who bestowed them upon the first man, could, with infinite ease, endow him with those which were lacking, and remedy those which were imperfect [Bush].
How sublime is the rebuke of God! Cannot the Maker of man’s mouth touch with eloquence the lips which He has fashioned? What is human eloquence but the expression of Divine music? Pedantic, rhetoricians may fashion rules of their own for the refinement of human speech; but he who waits diligently upon God, and whose purpose is to know the will of God, that he may speak it to men—will be entrusted with an eloquence rhythmic as the sea and startling as the thunder. Rhetoric is the gift of God. Eloquence is not a merely human attainment. The secret of convincing and persuasive speech is put into the hearts of those who forget themselves in the homage of God and truth [City Temple].
Jehovah indulgeth his weak servants to object, that he may multiply satisfaction to their doubts.
God teacheth and checketh his servants sometimes by questioning with them.
Man’s mouth is from God, and so ought the use of it to be.
Defects of speech and senses are incident to some amongst men.
THE DIVINE CREATORSHIP
I. Should silence the voice of complaint under natural infirmities.
II. Should become an argument for the ready performance of any mission on which we may be divinely sent.
III. Should lead us reverently to acknowledge the Sovereignity of God in the varied allotments of life.
NATURAL INFIRMITIES IN RELATION TO MORAL SERVICE
I. That God does not always see fit to remove natural infirmities from those who are commissioned to important service:—
1. They keep us humble.
2. They remind us of God.
3. They prompt us to prayer.
II. That God renders natural impediments effective to the clear manifestation of His power and glory:—
1. Should win our submission.
2. Should gain our confidence.
3. Should inspire our praise.
III. That God so far compassionates our natural infirmities as to relieve them by congenial and efficient help:—
1. Fraternal.
2. Adapted to need.
3. Constant.
Exodus 4:12. There is no mouth into which God cannot put his words. Balaam’s ass was enabled by God to convince his master [Trapp].
God’s injunction of duty justly follows his satisfaction to doubts.
God utters successive injunctions to duty, even though men try to withdraw from them.
God’s promise of presence and influence aids his injunctions, and renders them more welcome to his servants.
A mouth divinely instructed, is mighty in the word of wisdom.
I. The Divine Commission.
II. The Divine Companionship.
III. The Divine Instruction.
Exodus 4:13. Does not this hold up to us a faithful mirror, in which we can see our hearts reflected? Truly it does. We are more ready to trust anything than the living God. We move along, with bold decision, when we possess the countenance and support of a poor frail mortal like ourselves; but we falter, hesitate, and demur, when we have the light of the master’s countenance to cheer us, and the strength of His omnipotent arm to support us [C. H. M.]
Send, I pray thee, by the hand of him whom thou wilt send.”
1. Some think that Moses meant his brother Aaron, who was older, and of more eloquent speech; but no mention had yet been made of Aaron, whom Moses knew not to be alive till the Lord told him. (Exodus 4:18).
2. Some think that Joshua was meant, whom God revealed to Moses as the Leader of Israel into the Land of Promise. This would make Moses appear somewhat envious of Joshua.
3. The majority of the ancient writers think that Moses here speaks of the Messiah.
4. The meaning of Moses is, that whereas God might find out many more fit than himself, He would send by their hand, whoever they might be.
Unbelief has still something to oppose against God’s call and promise.
A weak faith is ever willing to avoid the difficulty of work.
Infirm believers are willing to put off God’s work to any from themselves.
The weak in faith would yet have them to be of God’s sending that shall be employed for the freedom of the Church.
AN EVASION OF SPIRITUAL WORK
I. He recognised the necessity that the work should be accomplished. Moses did not cast a doubt upon the need, utility of the mission given to him; yea, he virtually acknowledged that it was worthy of more able instrumentality. Like many to-day. They acknowledge that certain work in connection with the Church ought to be done. But that is all.
II. He manifested a disposition to shrink from achieving the work himself. There are hundreds in our churches who acknowledge the need of certain religious enterprise, but they do nothing to it themselves.
III. He expressed a desire that some other person should be called to, and entrusted with, the work. This course is often pursued by people. The very enterprise that they refuse to undertake themselves, they propose should be carried out by another. They hope thus to relieve themselves of its difficulty.
IV. He was in danger of losing the honour of the work to which he was called. God might have refused to send Moses after all this indolence and unbelief. People do not know the moral good and honour they miss by refusing the work of the Church.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
(1)—Hesitation!—A youth erasing a narrow tree-trunk bridge kept looking at the gorge below, down which foamed and thundered the mountain cataract. His conductor saw that he was turning giddy and faltering: whereupon he counselled him to fasten his eye on the lovely scenery in the front. A boy climbing the ladder of ropes leading to the top mast began to tremble as he looked down at the deck and yawning waters, which, when his father noticed, he endeavoured to prevent by shouting: “Look up!” Moses hesitated; therefore God tells him two things:
1. To look up to Him: and
2. To look at the holy land whither He would bring His people from Egypt—
“With eyes turned upward, whence her help descends,
She waits expecting till the tempest ends.”
—Holmes.
(2)—Worthlessness.—The meek Moses lost sight of the fact that God does not of necessity require good material. The paper manufacturer is not nice in the choice of his materials. He does not, writes Arnot, reject a torn or filthy piece as unfit for his purpose. All come alike to him; for he knows what he can make of them. The filthy rags can be made serviceable. So God needed not a man highly endowed with mental gifts and intellectual energies, with commanding presence and persuasive eloquence. His providence and grace could prepare Moses for his mission. Yet
“No mortal eye the manner sees,
The imperceptible degrees,
By which our Lord conducts His plan,
And brings us to a perfect man.”
—Wesley.
(3)—Try and Trust!—The missionary John Williams once said that there were two little words which were able to make the most lofty mountains melt: “Try” and “Trust.” Moses had yet to learn the use of these words. God taught him. The sailor has to be taught that he must not look on the dark and troubled waters, but at the clear blue heavens where shines the pole-star. Moses was gazing at the surging sea of Egyptian wrath, and God taught him to direct his gaze heaven-ward. then to try and trust, for greater is He that is with you than all that be against you. As an early Christian writer enjoins, let us not forget—as Moses did at first-that all God’s biddings are enablings, and that it is for us not to ask the reason but to obey. As Luther said, “I would rather obey than work miracles.”
(4)—Success!—Moses was looking at himself, not at God, who was issuing the commands, and therefore was responsible for its fulfilment. With the issue Moses, had nothing to do—with the execution very much. Certain officers, says Dr. Scudder. once spoke in the presence of the Duke of Wellington of the missionary enterprise as though there could be no rational prospect of its success. The old iron Duke replied by asking them what they had to do when the commander-in-chief issued marching orders? On receiving their ready response, “To march,” he quickly enquired for a Bible. Opening it, he told them that the marching orders of the chief of the missionary army were: Go ye into all the world and preach. He added, “Your duty is to march and fight. The responsibility of success lies with the commander, not with you. If you do not march I shoot you”—
“Let me to Thy wisdom leave
When and what thou are to give:
All Thy works to Thee are known,
Let Thy blessed will be done.”
(5)—Disinclination!—When Palamedes came to Ithaca to invite Ulysses to join in the expedition against Troy, the latter, unwilling to engage in the undertaking, betook himself to ploughing the sand, as an evidence of insanity, and consequent unfitness. Moses pretended unfitness to excuse himself from the duty to which God was calling him, but upon the discharge of which he was very unwilling to enter:—
“Be not too fast, be not too slow;
Be not too early, not too late;
Go, where His orders bid thee go;
Wait, when His orders bid thee wait.’
—Upham.
(6)—Gifts and Graces!—The meanest grace is above the highest intellectual gifts, as the smile of a sunbeam is more powerful to chase away the grim and sour darkness of the night than the sparkling of a million diamonds. As Beecher says, mere eloquence is like the light of shavings, which burn with a sudden flash, blazing for an instant, and then going out without leaving either coals or beat behind. It is like the harp which, while the wind touched its chords, discoursed harmonious strains; but music and breeze died away together. Man’s eloquence is mighty, but it is transient.
“Could I command with voice or pen
The tongue of angels and of men,
A tinkling cymbal, sounding brass,
My speech and preaching would surpass;
Vain were such eloquence to me
Without the grace of charity.”
—Montgomery.
(7)—Divine Help!—Changes take place above and around the fortress; but its massive buttresses still stand unmoved, and its battlements frown defiance at the strength of the foe. Certainly I will be with thee. The clouds above are fleeting past, it may be in pall-like gloom The leaves are budding or fading according to their seasons upon the earth. There, however, stands the Rock of Ages, upon which is rooted the Fortunes of Truth and Faithfulness:—
“And truth shall live for ever,
And through endless ages give
Her blessings to the sainted,
And fail them never—never.”
(8)—Work!—Moses was evidently at ease, and disliked action. Evidently his mind was in a dangerous condition, for, as Cecil says, a man who gets into the habit of enquiring about proprieties and expediencies, and occasions, often spends his life without doing anything to purpose. The state of the world is such, and so much depends upon action, that everything seems to say loudly to every man: Do something—do it. Moses was well nigh forgetting all about Egypt in his quiet and happy home in Midian:—
“Offer thy light on the altar;
In the high purpose be strong:
And if the tired spirit should falter,
Then sweeten thy labour with song.”
—Punshon.
(9)—Duty!—Duty is first; pleasure comes second. God first; then self. His glory; then our own ease. The welfare of Israel’s host before the comfort of the shepherd Moses. When Pompeius Magnus prepared and freighted a ship with provisions for beleagured Rome, his friends endeavoured, with persistent importunity, to dissuade him from so doing. With great vehemence he responded: “It is necessary that I should go, not that I should live.” Moses needed not to be concerned about his own safety, so long as the freedom of Israel was accomplished.
“Away, then, causeless doubts and fears,
That weaken and enthral;
Wipe off, my soul, thy faithless tears,
And rise to duty’s call.”
—Lyte.