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英文原文
This chapter, I. Continues and concludes God's discourse with Moses at the bush concerning this great affair of bringing Israel out of Egypt. 1. Moses objects the people's unbelief (Ex 4:1), and God answers that objection by giving him a power to work miracles, (1.) To turn his rod into a serpent, and then into a rod again, Ex 4:2-5. (2.) To make his hand leprous, and then whole again, Ex 4:6-8. (3.) To turn the water into blood, Ex 4:9. 2. Moses objects his own slowness of speech (Ex 4:10), and begs to be excused (Ex 4:13); but God answers this objection, (1.) By promising him his presence, Ex 4:11,12. (2.) By joining Aaron in commission with him, Ex 4:14-16. (3.) By putting an honour upon the very staff in his hand, Ex 4:17. II. It begins Moses's execution of his commission. 1. He obtains leave of his father-in-law to return into Egypt, Ex 4:18. 2. He receives further instructions and encouragements from God, Ex 4:19,21-23. 3. He hastens his departure, and takes his family with him, Ex 4:20. 4. He meets with some difficulty in the way about the circumcising of his son, Ex 4:24-26. 5. He has the satisfaction of meeting his brother Aaron, Ex 4:27,28. 6. He produces his commission before the elders of Israel, to their great joy, Ex 4:29-31. And thus the wheels were set a going towards that great deliverance.
1-17
The Objections of Moses Overruled (1491 BC)
摩西的推辭被駁回（主前1491年）
¹ 摩西回答說、他們必不信我、也不聽我的話、必說、耶和華並沒有向你顯現。
² 耶和華對摩西說、你手裏是甚麼。他說、是杖。
³ 耶和華說、丟在地上。他一丟在地上、就變作蛇。摩西便跑開。
⁴ 耶和華對摩西說、伸出手來拿住他的尾巴、他就伸手拿住、他仍在他手中變作杖。
⁵ 如此好叫他們信耶和華他們祖宗的神、就是亞伯拉罕的神、以撒的神、雅各的神、是向你顯現了。
⁶ 耶和華又對他說、把手放在懷裏。他就把手放在懷裏、及至抽出來、不料、手長了大痲瘋、有雪那樣白。
⁷ 耶和華說、再把手放在懷裏。他就再把手放在懷裏、及至從懷裏抽出來、不料、已經復原、與周身的肉一樣。
⁸ 又說、倘或他們不聽從你前面的那個神蹟的話、他們必信後面這個神蹟的話。
⁹ 倘或這兩個神蹟他們都不信、也不聽你的話、你就從河裏取些水、倒在旱地上、你從河裏取的水必在旱地上變作血。
神差遣摩西去領以色列人出埃及，這原是摩西蒙召時極大的尊榮；然而他卻勉強被說服才肯接受這使命，最終答應時也極為遲疑。我們寧可把這歸因於他對自己、對自己才幹的謙卑不自信，而不願歸因於對神、對神的話與權能存有任何不信的疑心。請注意，神定意要高舉的人，他先賜他謙卑；最適合服事的人，最不肯出頭。
I. 摩西推辭說，百姓很可能不會聽從他的話（Ex 4:1），也就是說，他們不會單憑他空口一言便相信，除非他向他們顯出某個記號，而這事他尚未蒙指示去行。這推辭不能成立，因為它與神已說過的話（Ex 3:18）相抵觸——他們必聽從你的話。神既說他們必，摩西豈可說他們必不呢？想必他的意思是：「也許他們起初不信，或其中有人不信。」若他們中間有反對者質疑他的使命，他當怎樣對付他們？當採取甚麼途徑說服他們？他記得他們曾一度拒絕過他，便恐怕歷史會重演。請注意，1. 眼前的灰心往往源於從前的失望。2. 智慧良善之人有時對人的評價，低於他們所應得的。摩西說（Ex 4:1）：他們必不信我；然而他卻幸運地錯了，因為經上記著（Ex 4:31）：百姓就信了；但在那時，神為答覆這推辭而指定的神蹟，已先在他們眼前行了出來。
II. 神賜他行神蹟的能力，特別指示他三個神蹟，其中兩個當下就為使他個人得著確據而立即行了出來。請注意，真實的神蹟，是神所差遣之使命最有說服力的外在證據。因此我們的救主常常訴諸他的作為（如Joh 5:36），尼哥底母也承認自己被這些作為所折服，Joh 3:2。此處摩西領受了特別的委任，作以色列的審判官與律法頒布者，於是這印記便蓋在他的委任上，並帶著這些憑證而來。
1. 他手中的杖成了神蹟的題材，且是雙重的神蹟：只要他把它從手中一丟，它就變作蛇；他重新拾起，它又變作杖，Ex 4:2-4。如今，(1.) 在這變化本身之中顯出神聖的權能：一根枯枝竟能變成活蛇，而且是活潑的蛇，可怕到一個地步，連摩西自己也似乎被它威脅般地轉向、跑開——儘管我們可以想見，在那曠野裏蛇對他並非稀奇之物；但凡憑神蹟而生的，總是同類中最好、最強的，正如水變為酒一般；隨後這活蛇又變回枯枝，這乃是耶和華的作為。(2.) 摩西因此得了尊榮，因為這變化是因他把它丟下、拾起而發生的，毫無咒語、符咒或念咒：他能在神的蔭下、越過自然與護理的常軌而行動，這便證明他在神之下有權柄設立恩典國度的新安排。我們不能想像那誠實的神會把這樣的權能交給一個騙子。(3.) 這神蹟本身具有象徵意義。法老曾把以色列的杖變作蛇，把他們描繪為危險的（Ex 1:10），使他們的肚腹貼於塵土，圖謀他們的傾覆；但如今他們要再變回杖；或者說，法老曾把治理的杖變成壓迫的蛇，摩西自己正是因此逃到米甸；但藉著摩西的作為，這局面又改變了。(4.) 這神蹟的直接果效，是要使以色列人確信摩西確是神所差遣、來行這事的，Ex 4:5。神蹟原是為不信的人作憑據，1Co 14:22。
2. 他的手隨即成了神蹟的題材。他把手放進懷中一次，抽出來就長了大痲瘋；再把同一隻手放進去，抽出來就復原了，Ex 4:6,7。這象徵著，(1.) 摩西要靠神的能力把重災降在埃及，並在他禱告之後使之撤去。(2.) 那在埃及的以色列人已長了大痲瘋，因罪而被玷汙，幾乎被壓迫所吞滅（大痲瘋患者如同死人，Nu 12:12），但若被接入摩西的懷中，他們便得潔淨、得醫治，一切的冤屈都得昭雪。(3.) 摩西不是憑自己的權能、也不是為自己的榮耀行神蹟，乃是憑神的權能、為神的榮耀而行；摩西長痲瘋的手永遠排除了自誇。如今可見，前一個神蹟若不能令人信服，這後一個就必能。請注意，神樂意更豐富地彰顯他話語的真實，並不吝惜他的證據；神蹟的數量與多樣性更加鞏固了這證據。
3. 他又受指示，待他到了埃及，要把河裏的一些水變成血，Ex 4:9。這事起初是作為記號而行的，但因著在法老那裏未得正當的信服，後來整條河都變成了血，那時它就成了災禍。神吩咐他在他們若不因那兩個神蹟而信服時，就行這個神蹟。請注意，不信的人必被留在無可推諉之中，並被定罪為頑梗執拗。至於以色列人，神既已說（Ex 3:18）他們必聽從，卻仍指定這些神蹟為他們而行，因為那定意要成就結局的，也定意要成就達到結局的途徑。
¹⁰ 摩西對耶和華說、主阿、我素日不是能言的人、就是從你對僕人說話以後、也是這樣、我本是拙口笨舌的。
¹¹ 耶和華對他說、誰造人的口呢、誰使人口啞、耳聾、目明、眼瞎呢、豈不是我耶和華麼。
¹² 現在去吧、我必賜你口才、指教你所當說的話。
¹³ 摩西說、主阿、你願意打發誰、就打發誰去吧。
¹⁴ 耶和華向摩西發怒、說、不是有你的哥哥利未人亞倫麼、我知道他是能言的、他現在出來迎接你、他一見你心裏就歡喜。
¹⁵ 你要將當說的話傳給他、我也要賜你和他口才、又要指教你們所當行的事。
¹⁶ 他要替你對百姓說話、你要以他當作口、他要以你當作神。
¹⁷ 你手裏要拿這杖、好行神蹟。
摩西對於神為他所選定的服事仍然退縮不前，甚至到了失當的地步；因為如今我們不能再把這歸咎於他的謙卑與節制，必須承認其中夾雜了太多的怯懦、怠惰與不信。請留意，
I. 摩西怎樣竭力為自己推卸這工。
1. 他推辭說自己不擅言辭：主阿，我素日不是能言的人，Ex 4:10。他是偉大的哲學家、政治家與神學家，卻不是演說家；他頭腦清晰、思想深刻、判斷穩健，卻沒有流利的舌頭、便於辭令，因此他自覺不配在大人物面前談論大事，恐怕被埃及人壓倒。請注意，(1.) 我們不可憑人口才的流利快捷來判斷人。摩西說話行事、都大有能力（Ac 7:22），卻不是能言的人：他所說的堅實有力、切中要害，如露水滴落（De 32:2），只是他不像有些人那樣說得輕鬆、自如、華美，而那些人卻連他十分之一的見識也沒有。保羅的言語被人視為可鄙，2Co 10:10。許多智慧和真正的價值，被遲鈍的舌頭所遮蔽。(2.) 神有時樂意揀選那些在才藝或天賦上最缺乏優勢的人作他的使者，好使他的恩典在他們身上顯得更為榮耀。基督的門徒在聖靈使他們如此之前，都不是演說家。
2. 這推辭被駁回、他一切的藉口都被答覆之後，他便求神差遣別人去辦這事，而把他留在米甸看守羊群（Ex 4:13）：「求你差遣別人吧，總不要差遣我；你一定能找到一個比我更合適的。」請注意，不情願的心寧可抓住一個拙劣的藉口，也不願毫無藉口，並樂意把那些帶有任何艱難或危險的服事推卸給別人。
II. 神怎樣俯就他，答覆他一切的藉口。雖然耶和華向他發怒（Ex 4:14），卻仍繼續與他講理，直到勝過了他。請注意，即便是自我不自信，當它發展到極端——阻礙我們盡本分、或拖累我們盡本分、或削弱我們對神恩典的信靠之時——也是極惹神不喜悅的。神理當對我們退縮不肯服事他心存不悅，並有理由計較我們的過犯；因為他是這樣一位總是搶先施恩的恩主，也是這樣一位絕不落後報償的賞賜者。再者請注意，神對那些他並未棄絕的人發怒，也是公義的：他俯就與他任性的兒女講理，並用恩典與慈愛勝過他們，正如他在此處勝過摩西一般。
1. 為平衡摩西的軟弱，他在此提醒摩西自己的權能，Ex 4:11。(1.) 他的權能正針對摩西提出推辭的那方面：誰造人的口呢？豈不是我耶和華麼？摩西知道神造了人，但如今他必須被提醒：神造了人的口。以神為創造主來看，能幫助我們越過盡本分道路上的許多艱難，Ps 124:8。神作為自然的創始者，賜給我們說話的能力與官能；而從他作為諸般恩賜與恩典的源頭那裏，也賜下善於說話的能力——口才與智慧（Lu 21:15）、受教者的舌頭（Isa 50:4）；他把恩典滴在他的嘴脣上，Ps 45:2。(2.) 他對其他官能普遍掌有的權能。除了神，誰使人口啞、耳聾、目明、眼瞎呢？[1.] 我們官能的完全是他所造的，他造了能看見的；他造了眼睛（Ps 94:9）；他開通悟性，就是心靈的眼睛，Lu 24:45。[2.] 它們的不完全也是出於他；他使人口啞、耳聾、眼瞎。這一類的災禍臨到，豈不是耶和華所行的麼？無疑是他所行，並且總是憑智慧與公義、為他自己的榮耀而行，Joh 9:3。法老和埃及人在屬靈上被造成耳聾眼瞎的，正如Isa 6:9,10。但神知道怎樣對付他們，並在他們身上得榮耀。
2. 為在這項重任上鼓勵他，他重申與他同在的應許，不僅僅是籠統地說我必與你同在（Ex 3:12），更是具體地說：「我必賜你口才，使你說話的缺陷不至妨礙你的使命。」神似乎並未立即除去那軟弱（不論它是甚麼）；但他行了同等的事——他指教他當說的話，然後讓信息本身去推薦自己：別人若說得更華美，卻沒有人比他說得更有力量。請注意，凡神所用來為他說話的人，當倚靠神得著教訓，並且當說的話必在那時賜給他們，Mt 10:19。
3. 他把亞倫與他同列在使命之中。他應許亞倫必及時與他相遇，並因見他而歡喜（他們或許多年未見），Ex 4:14。他又指示他以亞倫為發言人，Ex 4:16。神本可因摩西不肯受用而完全擱置他，卻顧念他的境況，為他安排了一位助手。請注意，(1.) 兩個人總比一個人好，Ec 4:9。神要有他的兩個見證人（Re 11:3），好憑兩個人的口定準每一句話。(2.) 亞倫是摩西的兄弟，神的智慧如此安排，使他們彼此間天然的情感能加強他們在共同執行使命時的聯合。基督差遣門徒兩個兩個地出去，其中有些是兄弟。(3.) 亞倫是哥哥，卻甘心在這事上服在摩西以下，因為神願意如此。(4.) 亞倫能言善辯，智慧卻遠不及摩西。神把恩賜分別賜給世人，好使我們看見彼此的需要，各人也能為身體貢獻一份力量，1Co 12:21。亞倫的舌頭加上摩西的頭腦和心，便能成為完全勝任這項使命的人。(5.) 神應許：*我必賜你和他口才。*即使是能言善辯的亞倫，若沒有神賜他口才，也不能說得切中要害；沒有神恩典不住的幫助，最好的恩賜也會失效。
4. 他吩咐他手裏拿著杖去（Ex 4:17），暗示他成就這事業，與其靠言語，不如靠作為；他用這杖所行的神蹟，足以補足口才的不足；一個神蹟對他的幫助，勝過世上一切的雄辯。你手裏要拿這杖——他作牧人所拿的那根杖，好使他不以神把他從中呼召出來的卑微境況為恥。這杖要成為他權柄的標記，代替刀劍和權杖。
英文原文
The Objections of Moses Overruled (1491 BC)
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.
² And the LORD said unto him, What is that in thine hand? And he said, A rod.
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.
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:
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.
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.
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.
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.
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.
It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward.
I. Moses objects that in all probability the people would not hearken to his voice (Ex 4:1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (Ex 3:18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses said (Ex 4:1), They will not believe me; and yet he was happily mistaken, for it is said (Ex 4:31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight.
II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as Joh 5:36), and Nicodemus owns himself convinced by them, Joh 3:2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials.
1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, Ex 4:2-4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing. (2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor. (3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (Ex 1:10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, Ex 4:5. Miracles were for signs to those that believed not, 1Co 14:22.
2. His hand itself is next made the subject of a miracle. He puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, Ex 4:6,7. This signified, (1.) That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed. (2.) That whereas the Israelites in Egypt had become leprous, polluted by sin, and almost consumed by oppression (a leper is as one dead, Nu 12:12), by being taken into the bosom of Moses they should be cleansed and cured, and have all their grievances redressed. (3.) That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God and for his glory; the leprous hand of Moses does forever exclude boasting. Now it was supposed that, if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence.
3. He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, Ex 4:9. This was done, at first, as a sign, but, not gaining due credit with Pharaoh, the whole river was afterwards turned into blood, and then it became a plague. He is ordered to work this miracle in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said (Ex 3:18), They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.
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.
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?
¹² Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
¹³ And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.
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.
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.
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.
¹⁷ And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
Moses still continues backward to the service for which God had designed him, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that here was too much of cowardice, slothfulness, and unbelief in it. Observe here,
I. How Moses endeavours to excuse himself from the work.
1. He pleads that he was no good spokesman: O my Lord! I am not eloquent, Ex 4:10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe, (1.) We must not judge of men by the readiness and fluency of their discourse. Moses was mighty in word (Ac 7:22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (De 32:2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, 2Co 10:10. A great deal of wisdom and true worth is concealed by a slow tongue. (2.) God is pleased sometimes to make choice of those as his messengers who have fewest 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 Spirit made them such.
2. When this plea was overruled, and all his excuses were answered, he begged that God would send somebody else on this errand and leave him to keep sheep in Midian (Ex 4:13): "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others that have any thing of difficulty or danger in them.
II. How God condescends to answer all his excuses. Though the anger of the Lord was kindled against him (Ex 4:14), yet he continued to reason with him, till he had overcome him. Note, Even self-diffidence, when it grows into an extreme—when it either hinders us from duty or clogs us in duty, or when it discourages our dependence upon the grace of God—is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is before-hand with us, and such a rewarder as will not be behind-hand with us. Note further, God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness.
1. To balance the weakness of Moses, he here reminds him of his own power, Ex 4:11. (1.) His power in that concerning which Moses made the objection: Who has made man's mouth? Have not I the Lord? Moses knew that God made man, but he must be reminded now that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, Ps 124:8. God, as the author of nature, has given us the power and faculty of speaking; and from him, as the fountain of gifts and graces, comes the faculty of speaking well, the mouth and wisdom (Lu 21:15), the tongue of the learned (Isa 50:4); he pours grace into the lips, Ps 45:2. (2.) His power in general over the other faculties. Who but God makes the dumb and the deaf, the seeing and the blind? [1.] The perfections of our faculties are his work, he makes the seeing; he formed the eye (Ps 94:9); he opens the understanding, the eye of the mind, Lu 24:45. [2.] Their imperfections are from him too; he make the dumb, and deaf, and blind. Is there any evil of this kind, and the Lord has not done it? No doubt he has, and always in wisdom and righteousness, and for his own glory, Joh 9:3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa 6:9,10. But God knew how to manage them, and get himself honour upon them.
2. To encourage him in this great undertaking, he repeats the promise of his presence, not only in general, I will be with thee (Ex 3:12), but in particular, "I will be with thy mouth, so that the imperfection in thy speech shall be no prejudice to thy message." It does not appear that God did immediately remove the infirmity, whatever it was; but he did that which was equivalent, he taught him what to say, and then let the matter recommend itself: if others spoke more gracefully, none spoke more powerfully. Note, Those whom God employs to speak for him ought to depend upon him for instructions, and it shall be given them what they shall speak, Mt 10:19.
3. He joins Aaron in commission with him. He promises that Aaron shall meet him opportunely, and that he will be glad to see him, they having not seen one another (it is likely) for many years, Ex 4:14. He directs him to make use of Aaron as his spokesman, Ex 4:16. God might have laid Moses wholly aside, for his backwardness to be employed; but he considered his frame, and ordered him an assistant. Observe, (1.) Two are better than one, Ec 4:9. God will have his two witnesses (Re 11:3), that out of their mouths every word may be established. (2.) Aaron was the brother of Moses, divine wisdom so ordering it, that their natural affection one to another might strengthen their union in the joint execution of their commission. Christ sent his disciples two and two, and some of the couples were brothers. (3.) Aaron was the elder brother, and yet he was willing to be employed under Moses in this affair, because God would have it so. (4.) Aaron could speak well, and yet was far inferior to Moses in wisdom. God dispenses his gifts variously to the children of men, that we may see our need one of another, and each may contribute something to the good of the body, 1Co 12:21. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this embassy. (5.) God promises, I will be with thy mouth, and with his mouth. Even Aaron, that could speak well, yet could not speak to purpose unless God was with his mouth; without the constant aids of divine grace the best gifts will fail.
4. He bids him take the rod with him in his hand (Ex 4:17), to intimate that he must bring about his undertaking rather by acting than by speaking; the signs he should work with this rod might abundantly supply the want of eloquence; one miracle would do him better service than all the rhetoric in the world. Take this rod, the rod he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him in stead both of sword and sceptre.
18-23
Moses Returns in Egypt (1491 BC)
摩西返回埃及（主前1491年）
¹⁸ 於是摩西回到他岳父葉忒羅那裡，對他說：「求你容我回去，見我在埃及的弟兄，看他們還在不在。」葉忒羅對摩西說：「你可以平平安安地去吧！」
¹⁹ 耶和華在米甸對摩西說：「你要回埃及去，因為尋索你命的人都死了。」
²⁰ 摩西就帶著妻子和兩個兒子，叫他們騎上驢，回埃及地去；摩西手裡拿著神的杖。
²¹ 耶和華對摩西說：「你回到埃及的時候，要留意將我指示你的一切奇事，行在法老面前，但我要使他的心剛硬，他必不容百姓去。
²² 你要對法老說：『耶和華這樣說：以色列是我的兒子，我的長子。
²³ 我對你說過：容我的兒子去，好事奉我。你還是不肯容他去。看哪，我要殺你的兒子，你的長子。』」
這裡我們看見：一、摩西取得岳父的允許返回埃及，出4:18。岳父在他作客時曾恩待他，因此他不願如此失禮地離開他的家，也不願如此不義地離開他的服事而不通知一聲。請注意，蒙允與神相交、蒙召事奉祂的尊榮，並不免除我們對世上親屬和職分的本分。摩西對岳父（就我們所知）隻字不提神向他榮耀的顯現；這樣的恩典我們當向神感恩，卻不可在人前誇耀。
二、他在工作上領受神進一步的鼓勵與指示。神在荊棘中向他顯現、建立了（似乎是）相交之後，看來便隨著需要，以較不令人震撼的莊嚴，屢次對他說話。1. 祂向摩西保證危險已除。無論他因這事業新結何仇，他的舊敵都已經死了，尋索他命的都死了，出4:19。也許摩西不願前往埃及的退縮背後，正暗藏著對落入他們手中的隱憂，雖然他不肯承認，卻以不配、無能、拙口笨舌等為推辭。請注意，神知道祂百姓所面臨的一切試探，也知道如何以對付他們隱秘恐懼的兵器裝備他們，詩142:3。2. 祂吩咐他行神蹟，不僅在以色列長老面前，也在法老面前，出4:21。宮廷中也許還有人記得摩西作法老女兒之子的日子，曾多次譏笑他撇棄那身分的尊榮是愚妄；但如今他帶著比法老的女兒所能提拔他的更大的權柄，被遣回宮廷，好叫人看出他因那揀選並不吃虧：這行奇事的杖比埃及的權杖更裝飾摩西的手。請注意，那以輕看世上尊榮為念的人，必蒙神而來的尊榮補償，那才是真正的尊榮。3. 為使法老的頑梗不致令他驚訝或灰心，神事先告訴他，祂要使法老的心剛硬。法老自己曾向受壓迫之以色列人的哀聲剛硬了心，向他們閉塞了憐憫的腸子；如今神按公義的審判，使他的心向神蹟的說服和災禍的威嚇剛硬。請注意，傳道者當料到在許多人身上勞而無功：我們若遇見那些不被最強的論證和最美的推理所感動的人，不要以為奇怪；然而我們的判斷在於主。4. 神把當對法老說的話放在他口中，出4:22,23。神曾應許他（出4:12）：我必賜你口才，指教你所當說的話；此處祂果真指教他。（1）他必須奉大耶和華的名傳達信息：耶和華這樣說；這是任何人在此首次使用的序言，此後眾先知頻繁使用：無論法老聽或不聽，摩西都要告訴他：耶和華這樣說。（2）他必須讓法老知道以色列與神的關係，以及神對以色列的關切。*以色列是僕人麼？是生在家中的奴僕麼？*耶2:14。「不，以色列是我的兒子，我的長子，在我眼中為寶為尊，不可被如此侮辱虐待。」（3）他必須為他們要求放行：容我的兒子去；不僅是我那你無權扣留的僕人，更是我那對其自由與尊榮極其忌邪的兒子。是我的兒子，是事奉我的兒子，因此必須蒙保全，必須蒙代求，瑪3:17。（4）他必須以埃及長子之死威脅法老，若遭拒絕：*我要殺你的兒子，你的長子。*人怎樣待神的百姓，也必照樣被神對待；祂要與乖僻的人較量。
三、摩西投入這遠征。當神向他保證（出4:19）尋索他命的人都死了之後，緊接著（出4:20）：他就帶著妻子和兒子，起程往埃及去。請注意，肉體雖會對神所召我們作的服事提出許多異議，恩典終必得勝，並要順服那屬天的異象。
英文原文
Moses Returns in Egypt (1491 BC)
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.
¹⁹ And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.
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.
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.
²² And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
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.
Here, I. Moses obtains leave of his father-in-law to return into Egypt, Ex 4:18. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.
II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And, 1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, Ex 4:19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, etc. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Ps 142:3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, Ex 4:21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour. 3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord. 4. Words are put into his mouth with which to address Pharaoh, Ex 4:22,23. God had promised him (Ex 4:12), I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal 3:17. (4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle.
III. Moses addresses himself to this expedition. When God had assured him (Ex 4:19) that the men were dead who sought his life, immediately it follows (Ex 4:20), he took his wife, and his sons, and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision.
24-31
The Circumcision of the Son of Moses (1491 BC)
摩西兒子受割禮（主前1491年）
²⁴ 摩西在路上住宿的地方，耶和華遇見他，想要殺他。
²⁵ 西坡拉就拿一塊火石，割下他兒子的陽皮，丟在摩西腳前，說：「你真是我的血郎了。」
²⁶ 這樣，耶和華才放了他。西坡拉說：「你因割禮就是血郎了。」
²⁷ 耶和華對亞倫說：「你往曠野去迎接摩西。」他就去，在神的山遇見摩西，和他親嘴。
²⁸ 摩西將耶和華打發他所說的言語和囑咐他所行的神蹟，都告訴了亞倫。
²⁹ 摩西、亞倫就去招聚以色列的眾長老。
³⁰ 亞倫將耶和華對摩西所說的一切話述說了一遍，又在百姓眼前行了那些神蹟。
³¹ 百姓就信了。以色列人聽見耶和華眷顧以色列人，鑒察他們的困苦，就低頭下拜。
摩西此時正前往埃及，我們在這裡看到：
一、神怎樣在怒中遇見他，出4:24-26。這是一段很難解的經文；許多人已經寫過，且寫得極好，要使它易於明白；我們要試著使它有所教益。這裡有：
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摩西的罪，就是忽略了給兒子行割禮。這大概是他與米甸人同負不均之軛的結果——妻子過分溺愛孩子，而摩西又過分遷就妻子。請注意：（1）我們當小心看守自己的心，免得對任何親屬的溺愛勝過對神的愛，而使我們不盡對祂的本分。以利被指控尊重他的兒子過於尊重神（撒上2:29）；又見太10:37。（2）連屬神的人，當長久失去與信徒的相交之後，也容易在為神和為本分的熱心上冷淡：獨處雖有好處，卻很少能抵消失去基督徒相交的損失。
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神對他的不悅。神遇見他，可能是藉天使手中的刀，想要殺他。這是極大的轉變；不久前神還與他交談，以朋友的身分把使命託付他；如今祂卻如仇敵般出來攻擊他。請注意：（1）疏忽之罪也是罪，必須受審判，特別是輕看、忽略聖約的印記；因為這表明我們輕看聖約的應許，對聖約的條件不滿。一個已經講定交易卻不願以印記加以確認的人，人們可以合理地懷疑他既不喜歡這交易，也不打算遵守。（2）神留意祂自己百姓的罪，並大為不悅。他們若忽略本分，就當料到會在良心中聽見責備，也許還會在坎坷的護理中受苦：因此許多人患病軟弱，如有人所以為摩西在此正是如此。
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迅速履行那項被忽略、如今神向他追討的本分。他的兒子必須受割禮；摩西不能親自為他行割禮；因此在這必要情形下，西坡拉行了——是帶著激動的話語（表達她對這條例本身的不滿，或至少對在如此年幼的孩子身上、又在旅途中施行的不滿，照我看來是如此），還是帶著得體的話語——鄭重表示藉割禮之約將孩子獻給神（如有人所讀），或表示她因神存留她丈夫的性命、賜他新生、因而好像賜她一次新的婚配而向神感恩（如另有人所讀）——我無法斷定：但我們可以學到：（1）當神向我們顯明我們生活中的不是之處時，我們必須殷勤快快地改正，特別是回到我們所忽略的本分上。（2）除去我們的罪惡，對於消除神的刑罰是不可或缺的。每一根杖都在如此呼聲，呼召我們歸向那擊打我們的。
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摩西隨即得釋放：這樣，耶和華才放了他；疾病退去，滅命的天使撤回，一切無恙：只是西坡拉忘不掉她所受的驚嚇，竟無理地稱摩西為血郎，因為他強要她給孩子行割禮；也可能正是在這事上（大概是如此），他把妻兒打發回岳父那裡去，免得他們再給他增添麻煩。請注意：（1）當我們在盡本分的路上歸向神，祂也必在施憐憫的路上歸向我們；除掉因，果便止息。（2）我們若為神和祂的聖禮大發熱心，卻被一些本該更明白自己、明白我們、明白自己本分的人所誤解、所阻撓，我們必須決心忍耐——正如大衛的熱心被米甲所誤解；但若這就是下賤，若這就是血郎，我們就要更加如此。（3）當我們有特別的事奉要為神而作，就當盡力把一切可能妨礙我們的挪去。任憑死人埋葬他們的死人，你只管跟從我。
二、亞倫怎樣在愛中迎接他，出4:27,28。1. 神打發亞倫去迎接他，又指示他在哪裡可以找到他——在朝向米甸的曠野。請注意，親屬朋友的歡然相聚，當在其中承認神的護理之工。2. 亞倫為順服他的神、為愛他的弟兄，竟如此趕路，以致在神的山迎見他——就是神與他相會之處。3. 他們彼此以親熱相擁。他們越看見神在使他們相聚上直接的引導，這次會面就越覺愉快：他們親嘴，不僅是弟兄之情的記號、是舊日相識的記念，更是他們在所共同蒙召的工作上衷心同心合作的憑據。4. 摩西把他所受的使命，連同一切指示和憑證，都告訴他的弟兄，出4:28。請注意，我們對神的認識當傳達出來使人得益；那同作神僕、同作一工的人，當彼此坦誠，竭力正確而充分地彼此了解。
三、以色列的長老怎樣在信心和順服中迎接他。當摩西和亞倫在埃及初次展開使命，照所吩咐的說話，又照所吩咐的行神蹟以為印證時，他們所受的接待比自己預期的還好，出4:29-31。1. 以色列人信了他們：百姓就信了，正如神所預告的（出3:18），因為知道除非神與他同在，無人能行他們所行的那些事。他們將榮耀歸給神：就低頭下拜，藉此不僅表達他們對那興起他們、差遣拯救者的神謙卑的感恩，也表達他們樂意遵命、追隨得拯救之方法的甘心。
英文原文
The Circumcision of the Son of Moses (1491 BC)
²⁴ And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.
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.
²⁶ So he let him go: then she said, A bloody husband thou art, because of the circumcision.
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.
²⁸ And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him.
²⁹ And Moses and Aaron went and gathered together all the elders of the children of Israel:
³⁰ And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.
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.
Moses is here going to Egypt, and we are told,
I. How God met him in anger, Ex 4:24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,
1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (1Sa 2:29); and see Mt 10:37. (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.
2. God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.
3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words—solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it)—I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.
4. The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so. (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.
II. How Aaron met him in love, Ex 4:27,28. 1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends. 2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him. 3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called. 4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, Ex 4:28. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.
III. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, Ex 4:29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (Ex 3:18), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: They bowed their heads and worshipped, therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.
本章：一、繼續並結束神在荊棘裏與摩西論及領以色列出埃及這大事的對話。1. 摩西以百姓的不信為慮（出 4:1），神以賜他行奇事的能力來回答這反對：（1）使他的杖變為蛇，再變回杖，出 4:2-5。（2）使他的手長大痲瘋，又復原，出 4:6-8。（3）使水變為血，出 4:9。2. 摩西以自己拙口笨舌為慮（出 4:10），求神免去他（出 4:13）；神回答這反對：（1）應許與他同在，出 4:11,12。（2）派亞倫與他同受使命，出 4:14-16。（3）賜尊榮給他手中那根杖，出 4:17。二、記載摩西開始執行使命。1. 他向岳父請求准許回埃及，出 4:18。2. 他從神領受進一步的指示與勉勵，出 4:19,21-23。3. 他啟程急忙前行，帶著家眷同去，出 4:20。4. 他在路上因兒子行割禮的事遭遇一些難處，出 4:24-26。5. 他得以與哥哥亞倫相見，甚為喜樂，出 4:27,28。6. 他在以色列眾長老面前陳明他的使命，使他們大大歡喜，出 4:29-31。如此，那大拯救的車輪便開始轉動了。