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Exodus 4:10

Adam Clarke
Bible Commentary

I am not eloquent - דברים איש לא lo ish debarim, I am not a man of words; a periphrasis common in the Scriptures. So Job 11:2, שפתים איש ish sephathayim, a man of lips, signifies one that is talkative. Psalm 140:11, לשון איש ish lashon, a man of tongue, signifies a prattler. But how could it be said that Moses was not eloquent, when St. Stephen asserts, Acts 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty:

  1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame; so that though he was not then a man of words, yet he might afterwards have been mighty in words as well as deeds.
  • It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court; and though it is very probable there was an affinity between the two languages, yet they certainly were not the same. The last forty he had spent in Midian, and it is not likely that the pure Hebrew tongue prevailed there, though it is probable that a dialect of it was there spoken. On these accounts Moses might find it difficult to express himself with that readiness and persuasive flow of language, which he might deem essentially necessary on such a momentous occasion; as he would frequently be obliged to consult his memory for proper expressions, which would necessarily produce frequent hesitation, and general slowness of utterance, which he might think would ill suit an ambassador of God.
  • Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds: and this is probably the meaning of St. Stephen.
  • By the expression, neither heretofore, nor since thou hast spoken unto thy servant, he might possibly mean that the natural inaptitude to speak readily, which he had felt, he continued to feel, even since God had begun to discover himself; for though he had wrought several miracles for him, yet he had not healed this infirmity. See Clarke on Exodus 6:12; (note).

    Albert Barnes
    Notes on the Whole Bible

    Eloquent - See the margin. The double expression “slow of speech (Ezekiel 3:5 margin) and of a slow tongue” seems to imply a difficulty both in finding words and in giving them utterance, a very natural result of so long a period of a shepherd‘s life, passed in a foreign land.

    Since thou hast spoken - This expression seems to imply that some short time had intervened between this address and the first communication of the divine purpose to Moses.

    Matthew Henry
    Concise Bible Commentary
    Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. God sometimes makes choice of those as his messengers, who have the least 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 Holy Spirit made them such. God condescends to answer the excuse of Moses. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the Lord. But while we blame Moses for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this errand. God promises, I will be with thy mouth, and with his mouth. Even Aaron, who could speak well, yet could not speak to purpose, unless God gave constant teaching and help; for without the constant aid of Divine grace, the best gifts will fail.
    Ellen G. White
    The Ministry of Healing, 475

    In this work Moses was drawn nearer to the Chief Shepherd. He became closely united to the Holy One of Israel. No longer did he plan to do a great work. He sought to do faithfully as unto God the work committed to his charge. He recognized the presence of God in his surroundings. All nature spoke to him of the Unseen One. He knew God as a personal God, and, in meditating upon His character he grasped more and more fully the sense of His presence. He found refuge in the everlasting arms. MH 475.1

    After this experience, Moses heard the call from heaven to exchange his shepherd's crook for the rod of authority; to leave his flock of sheep and take the leadership of Israel. The divine command found him self-distrustful, slow of speech, and timid. He was overwhelmed with a sense of his incapacity to be a mouthpiece for God. But he accepted the work, putting his whole trust in the Lord. The greatness of his mission called into exercise the best powers of his mind. God blessed his ready obedience, and he became eloquent, hopeful, self-possessed, fitted for the greatest work ever given to man. Of him it is written: “There hath not arisen a prophet since in Israel like unto Moses, whom Jehovah knew face to face.” Deuteronomy 34:10, A.R.V. MH 475.2

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    Ellen G. White
    Patriarchs and Prophets, 254-5

    But the servant of God was still overwhelmed by the thought of the strange and wonderful work before him. In his distress and fear he now pleaded as an excuse a lack of ready speech: “O my Lord, I am not eloquent, neither heretofore, nor since Thou hast spoken unto Thy servant; but I am slow of speech, and of a slow tongue.” He had been so long away from the Egyptians that he had not so clear knowledge and ready use of their language as when he was among them. PP 254.1

    The Lord said unto him, “Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord?” To this was added another assurance of divine aid: “Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.” But Moses still entreated that a more competent person be selected. These excuses at first proceeded from humility and diffidence; but after the Lord had promised to remove all difficulties, and to give him final success, then any further shrinking back and complaining of his unfitness showed distrust of God. It implied a fear that God was unable to qualify him for the great work to which He had called him, or that He had made a mistake in the selection of the man. PP 254.2

    Moses was now directed to Aaron, his elder brother, who, having been in daily use of the language of the Egyptians, was able to speak it perfectly. He was told that Aaron was coming to meet him. The next words from the Lord were an unqualified command: PP 254.3

    “Thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. And thou shalt take this rod in thine hand, wherewith thou shalt do signs.” He could make no further resistance, for all ground for excuse was removed. PP 254.4

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    Ellen G. White
    Patriarchs and Prophets, 472

    Yet he did not regret the burdens he had borne. He knew that his mission and work were of God's own appointing. When first called to become the leader of Israel from bondage, he shrank from the responsibility; but since he had taken up the work he had not cast aside the burden. Even when the Lord had proposed to release him, and destroy rebellious Israel, Moses could not consent. Though his trials had been great, he had enjoyed special tokens of God's favor; he had obtained a rich experience during the sojourn in the wilderness, in witnessing the manifestations of God's power and glory, and in the communion of His love; he felt that he had made a wise decision in choosing to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season. PP 472.1

    As he looked back upon his experience as a leader of God's people, one wrong act marred the record. If that transgression could be blotted out, he felt that he would not shrink from death. He was assured that repentance, and faith in the promised Sacrifice, were all that God required, and again Moses confessed his sin and implored pardon in the name of Jesus. PP 472.2

    And now a panoramic view of the Land of Promise was presented to him. Every part of the country was spread out before him, not faint and uncertain in the dim distance, but standing out clear, distinct, and beautiful to his delighted vision. In this scene it was presented, not as it then appeared, but as it would become, with God's blessing upon it, in the possession of Israel. He seemed to be looking upon a second Eden. There were mountains clothed with cedars of Lebanon, hills gray with olives and fragrant with the odor of the vine, wide green plains bright with flowers and rich in fruitfulness, here the palm trees of the tropics, there waving fields of wheat and barley, sunny valleys musical with the ripple of brooks and the song of birds, goodly cities and fair gardens, lakes rich in “the abundance of the seas,” grazing flocks upon the hillsides, and even amid the rocks the wild bee's hoarded treasures. It was indeed such a land as Moses, inspired by the Spirit of God, had described to Israel: “Blessed of the Lord ... for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, ... and for the chief things of the ancient mountains, ... and for the precious things of the earth and fullness thereof.” PP 472.3

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    Ellen G. White
    SDA Bible Commentary, vol. 1 (EGW), 1099

    11 (Acts 7:22). Training for Two Generalships—Moses was a man of intelligence. In the providence of God he was given opportunity to gain a fitness for a great work. He was thoroughly educated as a general. When he went out to meet the enemy, he was successful; and on his return from battle, his praises were sung by the whole army. Notwithstanding this, he constantly remembered that through him God purposed to deliver the children of Israel (The Youth's Instructor, January 29, 1903). 1BC 1099.1

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