Praise the Lord Jesus Christ, please study this chapter and then answer all 71 questions at the end of this chapter.

Exodus Chapter 4

Exodus 4:1 “And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.”

“Moses answered and said”: In a third objection, Moses gave an unworthy response, after the lengthy explanation by God to Moses (in 3:14-22). At this point, the hypothetical situation proposed became more objection than reasonable inquiry.

Here we see again, that feeling of inability on Moses’ part to carry out the task that God had called him to do. He suddenly felt panic that they would not believe him even though God had already promised him success and favor with Pharaoh. In a way, Moses was feeling sorry for himself and said they (the people), won’t believe him.

Verses 2-9: In response to the hypothetical situation of Israel’s rejecting God as having appeared to him, Moses was given 3 signs to accredit him as the chosen spokesman and leader. Note the purpose stated: “That they may believe that the LORD God … appeared unto thee” (verse 5). Two of these signs personally involved Moses right then and there, the rod to snake and back, the hand leprous and healed. No matter what the situation Moses could envision himself facing, God had sufficient resources to authenticate His man and Moses was not to think otherwise.

Exodus 4:2 “And the LORD said unto him, What [is] that in thine hand? And he said, A rod.”

Moses’ “rod” was probably nothing more than a long walking stick. Although it had no supernatural properties, the Lord would include it in the many miracles pertaining to the delivery of His people.

Notice here, God uses whatever is at hand. We are not told for sure whether this was a shepherd’s staff, or whether this was a rod the elderly use. We do know that it doesn’t matter with God what it is, He can use it. Egyptians loathed shepherds and a shepherd’s staff would have been an offense to them. As I said, whatever this piece of wood was, God would make use of it.

Exodus 4:3 “And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.”

The rod was really changed into a serpent. There was a significance in this sign: it intimated what and how pernicious his rod would be to the Egyptians. It became a rod in his hand. When stretched forth by the hand of Moses or Aaron, it became a token to Israel of guidance, encouragement, and protection. But to Egypt, like the bite of the most poisonous serpent, it betokened desolating judgments.

The “He” that said this, was God of course. All of this was to build Moses’ faith. Probably God used this particular sign, because the magicians of Egypt would bring this very sign against Moses. The difference being that Moses’ or God’s serpent would swallow the Egyptian serpents. This would be a show that God’s power was greater than Satan’s power.

Exodus 4:4 “And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:”

Those who venture to handle poisonous snakes, like the modern Egyptians and the inhabitants of the coast of Barbary, generally take hold of them by the neck, in which case they are unable to bite. To test the faith and courage of Moses, the command is given him to lay hold of this serpent “by the tail.”

“He put forth his hand”: Faith triumphed over instinct. Moses had “fled from” the snake when first he saw it (Exodus 4:3). Now he is daring enough to stoop down, put his hand on the creature’s tail, and so lift it up.

“It became a rod”: Its real nature returned to it. Once more it was, not a stiffened serpent, but an actual staff, or walking-stick.

Here we see that God was showing Moses to have no fear, God had given Moses power to overcome. Moses overcame the fear he felt in the last verse and on instructions from God, had picked up this serpent by the tail and God had transformed it into a rod. I believe God had chosen this sign to use, because the Egyptians had such a fascination with snakes.

Exodus 4:5 “That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.”

These are God’s words to Moses, in continuation of those which form the first portion of the preceding verse. The clause describing the action of Moses (in Exodus 4:4), is parenthetic. The words give divine sanction to the view, so strangely combatted of late, that the power of working miracles is given to men. Primarily and mainly, for its evidential value to accredit them as God’s messengers. Without the gift of miracles neither would Moses have persuaded the Israelites, nor would the Apostles have converted the world.

Here we see that God gave this to Moses as a sign, not only for the Egyptians, but for the Hebrews as well. They probably had seen these Egyptian magicians demonstrate this very thing many times. The clincher that Moses was actually from God was when his serpent swallowed up the magician’s serpents. This just says one more time, that God was more powerful than the Egyptian false gods.

Exodus 4:6 “And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand [was] leprous as snow.”

“Leprous”: The instantaneous production and cure of the most malignant and subtle disease known to the Israelites was a sign of their danger if they resisted the command, and of their deliverance if they obeyed it. The infliction and cure were always regarded as special proofs of a divine intervention.

Leprosy was a very dreaded disease, and was thought to be incurable. The whiteness spoken of here meant the disease had progressed to a very bad stage. This would strike terror in the hearts of not only the Egyptians, but in the Hebrews as well.

Exodus 4:7 “And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his [other] flesh.”

The inflicting of this disease, and curing it again in an instant, was so much the greater miracle, as the leprosy is a disease generally reckoned incurable by human art, especially the white leprosy. So called, because it overspreads the skin with white spots like snow.

This verse right here, is what would convince them that this was God’s power, because there was no cure at this time for leprosy. Here Egyptians and Hebrews alike could plainly see God at work. To the leper, it also held out some hope; that hope being Jesus.

Exodus 4:8 “And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.”

Will not give credit to the commission he had from God, but question the truth of it.

“Neither hearken to the voice of the first sign”: Which miracle when brought, spoke plain enough that he that brought it, or for whose sake it was brought, must be one come from God, or such a miracle would never be brought by him or for him. But if any of the Israelites be still incredulous:

“That they will believe the voice of the latter sign”: Which had a voice in it commanding belief that he was a messenger of God. The first sign respects his rod, the other his hand.

Miracles do have a voice, not a literal voice, but a speaking. You see signs and wonders have been the voice of God throughout the Bible. Even Jesus said to believe Him for the very works’ sake.

John 14:11 “Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works’ sake.”

The people who followed Jesus believed because of the signs and wonders.

Exodus 4:9 “And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour [it] upon the dry [land]: and the water which thou takest out of the river shall become blood upon the dry [land].”

The last of the “signs” God gave Moses foreshadowed the first plague: “water … shall become blood”.

It was almost unbelievable that they would doubt both of these miracles, but God would not have mentioned it if it wouldn’t happen. Water was very important in Egypt because it is such a dry land. The Egyptians depended so much on the Nile River for water to keep the crops going, that they worshipped the Nile as one of their false gods. This, miracle then, was a personal attack on their false god. This would destroy their way of life. Turning the water from the Nile into blood should convince them that God was greater than any or all of their gods.

In the first miracle, the ones who wanted to believe would, fear might drive some to believe in the second. In the third, those who were really indoctrinated in worshipping false gods should surely be convinced that God was greater than their false gods.

Exodus 4:10 “And Moses said unto the LORD, 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.”

“I am not eloquent”: With his fourth argument, Moses focused on his speech disability, describing himself literally as not being “a man of words,” as being “heavy in mouth and heavy in tongue,” i.e., unable to articulate his thoughts in fluent, flowing speech.

Moses’ objection that he was “slow of speech, and of a slow tongue” likely means he was not eloquent (Jer. 1:6). Among the Egyptians, eloquence in speech was not only a desirable quality, but could bring about social justice and positive decision. However (Acts 7:22), say he “was mighty in words and in deeds.”

He did not need an oratory refresher course; he needed to trust the Lord. If God could speak from a burning bush, He could speak through Moses in front of Pharaoh.

“Neither heretofore, nor since”: This is a pointed and inappropriate, if not impolite, criticism that somehow in all the discussion God had overlooked Moses’ speech disability. Unless this disability changed, Moses believed that he could not undertake the assigned task (6:12).

Frankly I do not believe that God calls those who are eloquent of speech to speak for Him. God does not want us to speak in our own ability. God wants to speak through us. Most ministers will tell you that they were very shy before the Lord moved upon them. God is not interested in our ability, just our willingness. It appears to me, that Moses was just looking for excuses.

Exodus 4:11 “And 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?”

Moses’ reticence led to the Lord’s anger and a change of direction.

“Who hath made man’s mouth?” Three rhetorical questions from God shut the door on any complaints or criticisms about being clumsy of speech. The follow-up command, “Now then go!” (in verse 12), including its promise of divine help in speech forbade all such objections.

It appears to me here, that God was getting a little bit annoyed with Moses. If God had called Moses to do a job He could certainly loose his tongue and make him an eloquent speaker, if that was what it took. God was reminding Moses that God was the power, not Moses. He is the Creator of it all. Nothing is impossible to God. This is a lesson we all need to learn. If God calls you to do a job, don’t worry about whether you can do it or not, God will make you able.

Exodus 4:12 “Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.”

Moses would continue to the leader of the people, but Aaron would be Moses’ “mouth”.

Here again, we see Moses would be anointed of God to do this job. God would empower him. Moses just had to open his mouth and God would speak through him. There are too many ministers today who rely too much on worldly training and not on God. God really doesn’t care how much education you have. God just needs you to have a willing heart and He provides everything else.

Exodus 4:13 “And he said, O my Lord, send, I pray thee, by the hand [of him whom] thou wilt send.”

Rather, pray send by whom thou wilt. A curt, impatient and scarcely reverent speech by Moses means that he will undertake the task if God insists; but that God would do far better to send another. Hence the “anger of the Lord” against him (Exodus 4:14), leading to Aaron’s association with him as joint leader of the people.

Moses’ fifth and final statement, notwithstanding the opening supplication, “O my Lord,” was a polite way of bluntly saying “Choose someone else, not me!” The anger of God toward this overt expression of reluctance was appropriate, yet the Lord still provided another way for His plan to move forward unhindered. Providentially (verse 27), Aaron would meet his brother Moses, and positively respond to being the spokesman.

Moses had gone too far.

Exodus 4:14 “And the anger of the LORD was kindled against Moses, and he said, [Is] not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.”

“Aaron” was the brother of Moses and a descendant of Levi. He was commissioned by God to serve as Moses’ spokesman to Pharaoh (7:1-2). He held up Moses’ hands, with Hur’s assistance, as Israel prevailed over the Amalekites (17:8-12) In spite of his sinful lapse in making the golden calf (32:5), he was later consecrated and anointed as high priest (Lev. 8). A position he served throughout the remainder of his life. Later, the budding of his rod was a testimony against those who rebelled against his authority, and the rod was kept in the ark of the covenant. Aaron eventually died at age 123 on Mount Hor, near Petra (Num. 33:38-39; Deut. 10:6).

Here, Moses had made a terrible mistake. Aaron was not as close to God. Aaron was the very same one who would make the golden calf. Even though God was angry with Moses, He was not angry enough to punish him severely. The only punishment was that God withholds the loosing of Moses’ tongue to speak because of Moses’ lack of faith to receive it.

God foreknew what Moses would do and had Aaron already on his way. We also see here a look into the future when Aaron would be a high priest. A priestly family to take care of the temple and the spiritual needs of the people would be taken care of in the separation of the Levites for that purpose on the way to the Promised Land.

Exodus 4:15 “And 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 will teach you”: The plural pronoun “you”, means that God had promised to assist both of them in their newly appointed duties.

Here, we see that God would not speak directly to Aaron. God would speak to Moses, and Moses would convey the message to Aaron. God would guard Aaron’s mouth to make sure truth came forth.

Exodus 4:16 “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 be to him instead of God”: Aaron would speak to the people for Moses, even as Moses would speak to Aaron for the Lord.

In this section, we learn the biblical meaning of the word prophet: a “spokesman” for the Lord (6:28-7:6).

Here again, we just see the line of command. God spoke to Moses and Moses spoke to Aaron, and Aaron spoke to the king. What a shame that Moses didn’t believe God for the ability to speak himself.

Exodus 4:17 “And thou shalt take this rod in thine hand, wherewith thou shalt do signs.”

“This rod … wherewith thou shalt do signs”: Moses, despite God’s anger at his unwillingness, retained superiority in that he had the instrument by which miracles would be done so that it was identified as “the staff of God (verse 20).

These signs were for Moses to do, not Aaron. The power was given to Moses to do these miracles, not Aaron. Aaron was just the mouth.

Exodus 4:18 “And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which [are] in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.”

After 40 years Moses was still bound to his “father in law” and adoptive father, Jethro (3:1).

For Moses to “return to Egypt” and freely accomplish God’s purpose, he needed to be released from has familial responsibilities.

Jethro’s kindness was seen in the words “Go in peace”. This was also a confirmation of the Lord’s will to Moses.

“Let me go, I pray thee”: Courtesy toward the father-in-law for which he worked was not overlooked because of the divine call to service as national leader. Exactly how much was explained of the encounter at the burning bush remains unknown. But the purpose for the return, “and see whether they be yet alive,” suggests that specific details of the call for him to be leader/deliverer were left unsaid. In contrast to the full explanation given to Aaron (verse 28).

You see, Moses should have realized that God would go before him and make the way clear for him, just as he did with Jethro. Jethro gave no argument. It was the custom in Midian to ask the priest of the family permission to leave and go elsewhere and that is just what Moses did here. Moses did not mean just his immediate family in the statement above, but all the Hebrews. God had called him to deliver all of them.

I am sure however, that Moses was concerned after 40 years, if his mother, sister, and brother were still alive. Of course, God told him in the last lesson that his brother Aaron was still alive and was on his way to meet Moses.

Exodus 4:19 “And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.”

Moses appears to have delayed his departure after he obtained permission to go from Jethro. Hence the address “Go, return,” which is peremptory.

“All the men are dead which sought thy life”: Not only the Pharaoh (Exodus 2:23), but the kindred of the murdered man, and the officials empowered by the Pharaoh to arrest Moses. As forty years had elapsed since the homicide, this is readily conceivable.

Here the apprehension that Moses had about returning could have partly come from fear of reprisal from Egypt’s king. God reassured him that there would be no king waiting to kill him.

Exodus 4:20 “And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.”

“Sons”: Gershom (2:22), and Eliezer (18:4).

Moses’ shepherding stick became the “rod of God”. When we serve God, whatever is ours may become His to use for His glory.

Notice the unusualness of there being no opposition to him taking Jethro’s daughter and grandsons away from Jethro. This in itself shows God’s hand in all this, bringing harmony to the outcome. We know that God had sent Moses on a mission. He had a specific place to go and a specific job to do. Notice also that this rod was not a shepherd’s staff, but a special rod that God had furnished for His purposes. God Himself had placed power in Moses’ hand.

Exodus 4:21 “And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. “

“I will harden his heart, that he shall not let the people go”: The Lord’s personal and direct involvement in the affairs of men so that His purposes might be done is revealed as God informed Moses what would take place. Pharaoh was also warned that his own refusal would bring judgment on him (verse 23).

The apostle Paul used this hardening as an example of God’s inscrutable will and absolute power to intervene as He chooses, yet obviously never without loss of personal responsibility for actions taken (Rom. 9:16-18). The theological conundrum posed by such interplay of God’s acting and Pharaoh’s acting can only be resolved by accepting the record as it stands and by taking refuge in the omniscience and omnipotence of the God who planned and brought about His deliverance of Israel from Egypt. And in so doing also judged Pharaoh’s sinfulness (see note at 9:12).

God’s statement has produced much discussion because it gives the appearance of the kind of sovereign action that prevents the operation of human choice. The book of Exodus attributes the hardening process ten times to God (verse 21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17), and nine times to the Pharaoh himself (7:13-14, 22; 8:15, 19, 32; 9:7, 34-35). The first two references (verse 21 and 7:3), state that God “will harden” the Pharaoh’s heart without specifying when that will be. The next ten references (the only exception is in 9:12), indicate that the Pharaoh hardened his own heart.

He refused to acknowledge the power of Yahweh, the God of Israel, and at times, did not even listen to the statements of the magicians themselves (8:19). There is a sense in which Pharaoh blinded himself and in so doing incurred the wrath and judgment of God. Pharaoh viewed himself as a god and expressed disdain for Yahweh from the very beginning (in 5:2), “Who is the Lord that I should obey his voice … I know not the Lord.” One must remember that God deserves the right to judge sin and the sinner whenever He desires. The sinner is subject to the wrath of God at any point in his life. God has the right to judge sin in any way He so desires the first time one commits sin. It is really the mercy of God that allows the sinner to continue to live.

Pharaoh sinned knowingly, willfully and continually (9:34): “And when Pharaoh saw that the rain … ceased, he sinned yet more, and hardened his heart.” Paul reasoned that God hardened the Pharaoh’s heart in a free and sovereign manner, but not in a capricious or arbitrary way (Rom. 9:14-18). He always acts justly (Rom. 9:14), and in sovereign freedom (Rom. 9:18). He displays “much longsuffering” toward “the vessels of wrath” (Rom. 9:22). He gave Pharaoh numerous opportunities to free the people of Israel, but He knew in advance that the Pharaoh would choose to do otherwise. The Pharaoh would therefore be compelled to bear full responsibility for that willful and sinful choice (10:7).

This hardening of men’s hearts is one way God judges men who resist His will. Thus, He also accomplished His purposes for the people of Israel as noted (in Joshua 11:20): “It was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly.” For the cup of the iniquity of the Amorites was full (compare Gen. 15:16), and the time for judgment had come.

This is an interesting statement that we must take notice of. God will harden Pharaoh’s heart. We will read later on that Pharaoh hardens his own heart and in another place, where Pharaoh’s heart was hardened. It is difficult to understand why God did not just soften Pharaoh’s heart and immediately take the Hebrews out.

We can quickly see that the main purpose for the delay was so that God can go through these ten worldly gods that Egypt had put so much faith in, and show one by one that they are no match for the real God. God explained to Moses ahead of time that he would run into opposition, but Moses was still to do great wonders to show up these Egyptian’s false gods. We notice that God had placed the power in Moses’ hand to do these wonders.

Exodus 4:22 “And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my firstborn:”

“Israel … my son, even my firstborn”: To the ancient Egyptians, the firstborn son was special and sacred, and the Pharaoh considered himself the only son of the gods. Now he heard a whole nation designated as God’s firstborn son, meaning “declared and treated as first in rank, preeminent, with the rights, privileges and responsibilities of being actually the firstborn.” The Lord pointedly referred to the nation collectively in the singular, in order to show that He was a father in what He would do. I.e., bring a nation into existence, then nurture and lead him (Deut. 14:1-2). Divine Sonship, as in the pagan world’s perverted concept of a sexual union between the gods and women, was never so much as hinted at in the way God used the term to express His relationship with Israel. Who were His people, a treasured possession, a kingdom of priests and a holy nation (6:7; 19:4-6).

For the Lord to call “Israel … my son, even my firstborn” (Hosea 11:1; Jer. 31:9), would have offended Pharaoh (likely Amenhotep II). Who viewed himself as the favored son of the Egyptian gods.

We see that God specifically told Moses what to say. You see Moses was an oracle of God. It was as if God was speaking. And He was through Moses. God wanted Pharaoh to know that this same Israel nation that Pharaoh had doing forced labor was actually the covenant people of God. This was the first family through which God had chosen to reveal Himself.

Exodus 4:23 “And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, [even] thy firstborn.”

The threat was not made until immediately before the tenth plague (Exodus 11:5). It is not recorded in the words which Moses is here directed to use; but the speech of Moses (in Exodus 11), is no doubt much abbreviated.

“Firstborn”: The expression would be perfectly intelligible to Pharaoh, whose official designation was “son of Ra.” In numberless inscriptions, the Pharaohs are styled “own sons” or “beloved sons” of the deity. It is here applied for the first time to Israel; and as we learn from this scripture, emphatically in antithesis to Pharaoh’s own firstborn.

You see God looks on each of us as His son. A Christian is God’s son one at a time. To me the Scripture above, even though it is speaking of a large group of people, is singular in nature; because God deals with us one at a time. We see here, prophetically speaking, of the tenth plague. Which truly did take the firstborn of Pharaoh, as the firstborn of all in Egypt, except the Hebrews. God explained here, His reason for wanting them to leave Egypt (the world), was so they could serve Him. We see here a type and shadow of how the believer must leave the world behind and go and serve God.

Exodus 4:24 “And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.”

Moses was attacked by a sudden and dangerous illness, which he knew was inflicted by God. The word “sought to kill” implies that the sickness, whatever might be its nature, was one which threatened death had it not been averted by a timely act.

Zipporah believed that the illness of Moses was due to his having neglected the duty of an Israelite, by not having circumcised his own son. The delay was probably owing to her own not unnatural repugnance to a rite, which though practiced by the Egyptians, was not adopted generally in the East, even by the descendants of Abraham and Keturah. Moses appears to have been utterly prostrate and unable to perform the rite himself.

It appears that God’s anger at Moses was for a very serious offense and the Lord was to bring swift punishment. Probably God struck him very sick. It appears from the next few verses that Moses had listened to his heathen wife and had not circumcised his 2nd son on the 8th day, as Abraham had agreed to do in Genesis. God keeps covenant with His people, but expects His people to keep covenant with Him. This child was probably, born after God’s conversation on the holy mountain and just before this trip was begun, because this anger seems to be suddenly kindled against Moses.

Moses’ wife, as you can easily see in the following Scriptures did not approve of this Hebrew practice. She thought it to be barbarian. Moses should not have listened to his wife. He was the head of the house, and he knew very well the importance of keeping the Abrahamic covenant with God. Many a man’s downfall is when he listens to bad advice from his wife. It is a very sad thing in our society today that not many men come to church. They leave the spiritual obligations to their wives.

God is not pleased with this. I am happy though, that the women are keeping it going. We see (in verse 25), that Zipporah knows what the problem was and to save Moses’ life, she performed the circumcision herself. If the man does not fulfill his duty to God, the wife must do it to save their family.

Exodus 4:25 “Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me.”

The presence of Zipporah’s name indicates that the personal pronouns refer to Moses. She, judging by her action of suddenly and swiftly circumcising her son, understood that the danger to her husband’s life was intimately connected to the family’s not bearing the sign of the covenant given to Abraham for all his descendants (Gen. 17:10-14). Her evaluation, “Surely a bloody husband art thou to me”, suggests her own revulsion with this rite of circumcision, which Moses should have performed.

When a person says yes to God’s service, the Lord will often begin to reveal neglected areas of obedience. Moses’ failure to circumcise his second son Eliezer according to the lord’s covenant with Abraham, forced a disgusted “Zipporah” to save her husband’s life by circumcising the baby herself.

Here we see Zipporah performing the actual circumcision to save Moses’ life, while all the time she was angry with him for this blood covenant with God. She actually threw the cut off skin at Moses’ feet in contempt. It was as if she disapproved of Moses as a husband, because of his belief in God. This knife blade was made of stone, instead of metal to keep down infection.

Exodus 4:26 “So he let him go: then she said, A bloody husband [thou art], because of the circumcision.”

The result of Zipporah’s actions (in verse 25), was God’s foregoing the threat and letting Moses go. The reaction of God at this point dramatically underscored the seriousness of the sign He had prescribed (see note on Jer. 4:4).

At first here she was speaking to God, asking him to let Moses go. She expressed her dislike again for the practice of circumcision.

Exodus 4:27 “And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.”

During their reunion on the “mount of God” (Mount Horeb), the same location where the Lord first called Moses to deliver Israel from Egypt, the biological brothers became brothers in the ministry.

God sent Moses help through his brother Aaron. The Scripture here does not explain why Moses went back to the mountain of God. Perhaps it was because of his sin in neglecting to circumcise his son. He might have wanted to make sure that God would still be with him. The whole mountain range there could have been also known as the mount of God. This was probably, Horeb. The custom of men in greeting in that part of the world was to kiss, instead of handshake. By the way, this kiss was on the cheek and not on the mouth. It certainly was not the type of kiss between a man and woman.

Exodus 4:28 “And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him.”

He declared his mission and commission from God, and gave him the particulars of what was to be said both to the people of Israel and to the king of Egypt. And this he did, because Aaron was to be his spokesman unto them.

“And all the signs which he had commanded him”: To do, first before the children of Israel, and then before Pharaoh. Before the one to obtain credit of them, as being sent of God, and before the other to get leave of him for the departure of Israel out of Egypt.

Aaron knew that God sent him to Moses, so he was very receptive to the words of Moses. I am sure that Moses demonstrated the miracles with the rod to further assure Aaron, as he had been assured by God. We are not told anything about the trip to Egypt.

Exodus 4:29-30 “And Moses and Aaron went and gathered together all the elders of the children of Israel:” “And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people”.

The “leadership team” functioned as instructed: Aaron told all and Moses performed all the signs given to him (verse 2-9).

Aaron knew these elders, and it was not difficult for him to get them together.

This did not mean that Aaron did the signs; the miracles were in Moses’ hand. It just means that Aaron, as the mouthpiece, spoke and Moses demonstrated the signs, building the confidence of the people so they would believe enough to follow Moses and Aaron. Aaron’s only contact with God was through Moses, just as our only contact with God the Father is through Jesus.

Exodus 4:31 “And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.”

“And the people believed … bowed … worshipped”: Just as God predicted, they responded in belief at the signs and in worship at the explanation of God’s awareness of their misery.

Here, we see these Israelites doing the very thing that pleases God. They humbled themselves (bowed their heads), and worshipped God. This worship had to do with praising Him for hearing their cry.

Exodus 4: Questions