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简体中文
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)
简体中文
摩西的推辞被驳回（公元前 1491 年）
¹ 摩西回答说：他们必不信我，也不听我的话，必说：耶和华并没有向你显现。 ² 耶和华对他说：你手里是什么？他说：是杖。 ³ 耶和华说：丢在地上。他一丢在地上，就变作蛇；摩西便跑开。 ⁴ 耶和华对摩西说：伸出手来，拿住它的尾巴。他就伸手抓住它，它在他手中仍变作杖； ⁵ 如此好叫他们信耶和华他们祖宗的神，就是亚伯拉罕的神，以撒的神，雅各的神，是向你显现了。 ⁶ 耶和华又对他说：把手放在怀里。他就把手放在怀里，及至抽出来，不料，手长了大麻风，有雪那样白。 ⁷ 耶和华说：再把手放在怀里。他就再把手放在怀里，及至从怀里抽出来，不料，已经复原，与周身的肉一样。 ⁸ 又说：倘或他们不听从你，也不信从第一个神迹，他们必信从第二个神迹。 ⁹ 这两个神迹若都不信，也不听你的话，你就从河里取些水，倒在旱地上，你从河里取的水必在旱地上变作血。
摩西蒙召所要领受的，乃是极大的尊荣——神差遣他去领以色列人出埃及；然而他却难以被说服接受这差事，至终也是带着极大的勉强而行的。我们宁可把这归于他对自己和自己才干之不足的谦卑怀疑，而不愿归于对神和他话语与大能的不信的疑惑。注意，神所要提拔的人，他先以谦卑为衣给他们穿上；最合乎服事之用的人，最不抢先自荐。
I. 摩西推辞说，百姓大概不会*「听他的话」（出 4:1），就是不会凭他空口一言而信从，除非他向他们显个神迹，而这一点他至今未受指示去行。这推辞不能成立，因为它与神所说的话（出 3:18）「他们必听你的话」相违。神若说「他们必」，摩西岂可说「他们必不」呢？他的意思大概是：「也许他们起头不会，或者其中有些人不会。」倘若他们中间确有一些反对的人，质疑他的使命，他当如何对付他们呢？他当采什么途径来说服他们呢？他记得从前他们曾一度拒绝他，便担心这事要再发生。注意，1. 眼前的灰心常常来自从前的失望。2. 智慧良善的人有时对别人的看法比所当有的更苛刻。摩西说（出 4:1）「他们必不信我」；然而他幸而错了，因为经上记着（出 4:31）「百姓就信了」*；但那时神为回答这推辞所定的神迹，已先在他们眼前行出来了。
II. 神赐他行神迹的能力，特别指示他三个，其中两个此刻立即为他自己的满足而行出来。注意，真正的神迹是属天使命最有说服力的外在凭证。所以我们的救主屡屡诉诸他的作为（如约 5:36），尼哥底母也承认自己被这些作为所说服（约 3:2）。此处摩西既受了特别的差事，作以色列的审判官与立法者，便有这印加在他的使命上，并带着这些凭证而来。
1. 他手中的杖成了神迹的题材，且是双重神迹：只把它从手中一丢，就变成蛇；他再拿起来，它又变成杖（出 4:2-4）。如今，（1）在变化本身之中彰显了神圣的大能——一根枯枝竟能变成一条活蛇，且是活泼的蛇，甚至令摩西自己——它似乎朝他转过身来，带着几分威胁——「便跑开」，尽管我们可以设想，在那旷野里蛇对他并不稀奇；但凡凭神迹而产生的东西，总是同类中最好最强的，正如水变酒一样；随后这活蛇又变回一根枯枝，这乃是耶和华的作为。（2）这是加给摩西的尊荣：这变化是因他的抛下与拿起而成，并没有任何咒语、法术、或念咒：他这样蒙了权柄在神之下、在自然与护理的常规之外行事，便证明他在神之下有权柄设立恩典国度的新安排。我们不能想象真理之神会将这样的权柄赐给一个骗子。（3）这神迹本身有它的意义。法老曾把以色列人的杖变成蛇，把他们当作危险之物（出 1:10），使他们的肚子贴于尘土，图谋毁灭他们；但如今他们要再变回杖：或者，法老曾把治理的杖变为压迫的蛇，摩西自己便因此逃到米甸；而借摩西的作为，场面又再改变了。（4）它有直接说服以色列人的功效，使他们相信摩西确是神所差来行这些事的（出 4:5）。神迹原是为不信的人作凭据（林前 14:22）。
2. 他的手本身接着成了神迹的题材。他把手放在怀里一次，抽出来就长了大麻风；他再放在原处，抽出来就好了（出 4:6,7）。这表明：（1）摩西要借神的大能降灾于埃及，并因他的祷告灾又移去。（2）以色列人在埃及已如长了大麻风的人，因罪被玷污，几乎被压迫所吞灭（长大麻风的*「如同死人」*一般，民 12:12），但因被收纳在摩西的怀中，他们要得洁净、得医治，一切冤屈都得伸。（3）摩西并不是靠自己的能力行神迹，也不是为自己的称赞，而是靠神的大能并为他的荣耀；摩西那只长了大麻风的手，永远排除了自夸。如今假定头一个神迹若不能说服，这后一个必能。注意，神乐意更充足地显明他话语的真实，并不吝惜他的证据；神迹的繁多与多样更加强了证据的力量。
3. 他受指示，将来到了埃及，要把河里的一些水变为血（出 4:9）。这事起先是作为神迹而行的，但因未在法老面前取得应有的信用，后来整条河都变为血，那时它便成了灾。神命定他行这神迹，是为着他们若不被前两个神迹所说服的情形。注意，不信必被留在无可推诿之中，并被定为故意顽梗。至于以色列人，神既已说（出 3:18）「他们必听」，却仍指定这些神迹为他们信服的途径，因为那命定结局的，也命定了方法。
¹⁰ 摩西对耶和华说：主啊，我素日不是能言的人，就是从你对仆人说话以后，也是这样。我本是拙口笨舌的人。 ¹¹ 耶和华对他说：谁造人的口呢？谁使人口哑、耳聋、目明、眼瞎呢？岂不是我耶和华吗？ ¹² 现在去吧，我必赐你口才，指教你所当说的话。 ¹³ 摩西说：主啊，你愿意打发谁，就打发谁去吧！ ¹⁴ 耶和华向摩西发怒说：不是有你的哥哥利未人亚伦吗？我知道他是能言的；他现在出来迎接你，他一见你，心里就欢喜。 ¹⁵ 你要将当说的话传给他；我也要赐你和他口才，又要指教你们所当行的事。 ¹⁶ 他要替你对百姓说话；你要以他当作口，他要以你当作神。 ¹⁷ 你手里要拿这杖，好行神迹。
摩西仍迟迟不愿承当神为他所定下的服事，甚至到了过分的地步；因为如今我们再不能把这归于他的谦卑和节制，而必须承认其中有太多的怯懦、懒惰和不信。请在此观察，
I. 摩西如何竭力为自己推卸这工。
1. 他推诿说自己不是善讲之人：「主啊！我素日不是能言的人」（出 4:10）。他是个大哲学家、政治家和神学家，却不是演说家；他头脑清晰、思想宏大、判断稳健，却没有流利的口才，或顺口的发表，所以他自以为不宜在大人物面前讲论大事，恐怕被埃及人所驳倒。请观察，（1）我们不可凭人讲话的流利与敏捷来判断人。摩西*「说话行事都有才能」（徒 7:22），却不是能言善辩的：他所说的坚强有力、切中要害，「如雨降在嫩草上」*（申 32:2），尽管他没有像某些只有他十分之一见识的人那样，以那样的敏捷、从容和文雅来表达自己。保罗的言语也被人轻看（林后 10:10）。许多智慧和真正的价值被迟钝的舌头所掩盖。（2）神乐意拣选那些在技艺或天赋上恩赐最少的人作他的使者，为要叫他在他们身上的恩典显为更加荣耀。基督的门徒在圣灵使他们如此之前，原不是演说家。
2. 当这借口被驳回，他所有的托辞都被答复之后，他求神差别人去办这事，让他留在米甸看羊（出 4:13）：「差任何人之手，只是不要差我；你一定能找到一个更合适的人。」注意，不甘愿的心，宁取一个蹩脚的借口，也比没有借口好，并乐于把那些有任何艰难或危险的服事推给别人。
II. 神如何屈尊回答他一切的推辞。虽然*「耶和华向他发怒」*（出 4:14），他仍继续与他辩论，直到胜过他。注意，即便是自卑——当它变作过分，无论它是拦阻我们尽本分，或缠累我们在本分之中，或是打消我们对神恩典的倚靠——也是极不讨他喜悦的。神理当对我们不肯事奉他感到不悦，并且有权把它看作冒犯；因为他是一位预先施恩的恩主，又是一位绝不落后于人的赏赐者。再请注意，神向那些他所不喜悦的人所发的怒气，并不因而弃绝他们：他屈尊与他那些倔强的儿女辩论，并以恩典和慈爱胜过他们，正如他在此处胜过摩西一样。
1. 为抵消摩西的软弱，他在这里提醒他记念自己的大能（出 4:11）。（1）他在摩西提出推辞的事上提醒他记念自己的大能：「谁造人的口呢？岂不是我耶和华吗？」摩西知道神造了人，但他现在必须被提醒：神也造了人的口。以神为造物主而仰望他，能帮助我们越过本分之路上的许多艰难（诗 124:8）。神作为自然的创造者，赐给了我们说话的能力和官能；从他作为恩赐与恩典的源头，也赐下了善讲之能，「口才和智慧」（路 21:15），「受教者的舌头」（赛 50:4）；他*「把恩典注入嘴唇」（诗 45:2）。（2）他在其他官能上所普遍具有的大能。除了神，谁「使人口哑、耳聋、目明、眼瞎」呢？[1] 我们官能的完全乃他的作为，他造了「能看见的」；他造了眼睛（诗 94:9）；他开通理智——心灵的眼睛（路 24:45）。[2] 它们的不完全也出于他；他造了「哑的」、「聋的」、「瞎的」*。这一类的灾若有，岂非耶和华所行的吗？无疑是他所行的，且总是凭智慧和公义，并为着自己的荣耀（约 9:3）。法老和埃及人在属灵上被造为聋子和瞎子，正如赛 6:9,10 所说。但神知道如何对付他们，并在他们身上得尊荣。
2. 为在这大事上鼓励他，他重复了他同在的应许，不但是泛泛地*「我必与你同在」（出 3:12），更是具体地说：「我必赐你口才」，使你说话中的缺陷不至损害你的信息。神似乎并未立即挪去那软弱——无论它是什么；但他行了等同的事，他指教他当说的话，然后让信息本身去推荐自己：若别人讲得更文雅，却没有人讲得比他更有力量。注意，神所雇用为他说话的人，当倚靠他来得着指教，「到那时候，必赐给你们当说的话」*（太 10:19）。
3. 他使亚伦与他同受差事。他应许亚伦要在合适的时候迎接他，并一见他就欢喜——他们大概已多年未见了（出 4:14）。他指示他要使用亚伦作他的发言人（出 4:16）。神本来可以因摩西不愿被使用而完全把他搁置一旁；但他顾念他的本体，为他安排了一位助手。请观察，（1）两人比一人好（传 4:9）。神要他的两个见证人（启 11:3），使凭他们口中的话，句句都可定准。（2）亚伦是摩西的兄弟——属天的智慧如此安排，使他们彼此天然的情感可以加强他们在共同执行使命中的联合。基督差遣门徒两个两个地出去，其中有些配对的是兄弟。（3）亚伦是哥哥，却甘心在这事上服在摩西之下，因为神要如此。（4）亚伦能言善辩，但在智慧上远不及摩西。神把恩赐各样分给人，使我们能看见彼此的需要，并且每个人都能为身体贡献一点什么（林前 12:21）。亚伦的舌头加上摩西的头脑和心志，就使一个人完全胜任这使命。（5）神应许说：*「我必赐你口才，也要赐他口才。」*即便是能言的亚伦，若没有神赐他口才，也不能讲得中肯；没有神恩典不断的帮助，最好的恩赐也要失效。
4. 他吩咐他手中拿着杖（出 4:17），为要暗示他作成这事当靠行动过于靠言语；他用这杖所行的神迹，足可补足口才的缺乏；一个神迹所能为他效劳的，胜过世上一切的雄辩。「你手里要拿这杖」——他作牧羊人时所拿的杖，为要叫他不以神从其中呼召他出来的卑微境况为耻。这杖要作他权柄的杖，对他而言要代替刀剑和王权。
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)
简体中文
摩西返回埃及（主前1491年）
¹⁸ 于是摩西回到他岳父叶忒罗那里，对他说："求你容我回去见我在埃及的弟兄，看他们还在不在。"叶忒罗对摩西说："你可以平平安安地去吧。"
¹⁹ 耶和华在米甸对摩西说："你要回埃及去，因为寻索你命的人都死了。"
²⁰ 摩西就带着妻子和两个儿子，叫他们骑上驴，回埃及地去。摩西手里拿着神的杖。
²¹ 耶和华对摩西说："你回到埃及的时候，要留意将我交在你手的一切奇事，行在法老面前，我却要使他的心刚硬，他必不容百姓去。
²² 你要对法老说：'耶和华这样说：以色列是我的儿子，我的长子。
²³ 我对你说过：容我的儿子去，好事奉我；你还是不肯容他去。看哪，我要杀你的长子。'"
此处可见：I. 摩西得岳父允准返回埃及（出4:18）。他岳父在他作客旅时恩待他，所以他不愿如此不告而别地离开那家，也不愿如此不义地辞去那服事，便先通知他。当注意，得蒙与神相交并受他使用的尊荣，并不豁免我们对今世亲属关系和职业的本分。摩西（据经文所载）并未向岳父提起神向他荣光显现的事；这样的恩惠我们当向神感恩，却不可在人前夸耀。
II. 他从神领受了关于其工的进一步鼓励和指示。神既在荆棘火焰中向他显现，建立了相通，看来此后便常按需要向他说话，少了那种压倒性的威严。而且，1. 他向摩西保证，道路已经畅通。无论他承担此事会招致什么新仇敌，他的旧仇却都死了——寻索他命的人都死了（出4:19）。摩西不愿赴埃及，心底或许有落入他们手中的隐忧，虽然他不愿承认，只推托不配、不能、拙口笨舌等。当注意，神知道他的百姓所受的一切试探，也知道如何武装他们抵挡隐秘的惧怕（诗142:3）。2. 神吩咐他不仅在以色列长老面前，也要在法老面前行神迹（出4:21）。法老朝廷中或许还有人记得摩西作法老女儿之子时的情形，并曾多次讥笑他抛下那身份的尊荣是愚妄；但他如今被遣回朝廷，所披戴的能力远胜法老女儿所能抬举的，可见他因自己的选择并未受损：这行奇事的杖，比埃及的权杖更能装饰摩西的手。当注意，凡以轻看之心对待世俗尊荣的，必蒙神而来的尊荣补偿，那才是真正的尊荣。3. 法老的顽梗不会叫他惊讶或沮丧，神事先告诉他，他要使法老的心刚硬。法老早已硬着心，不顾受欺压之以色列人的呻吟哀号，向他们关闭了怜悯的肠子；如今神便以公义的审判，使他的心刚硬，无视神迹的明证与灾祸的威吓。当注意，作工的人当预期在许多人身上劳而无功；我们若遇见最有力之论证和最美好之理据都不能感化的人，也不足为怪；然而我们的判断在于主。4. 神把当向法老说的话放在他口中（出4:22-23）。神曾应许他（出4:12）：我必赐你口才，指教你所当说的话；这里他果真指教了他。（1.）他必须以大耶和华的名传信息：耶和华这样说；这是任何人首次使用此后众先知常用之序言的记载：法老听与不听，摩西都要告诉他：耶和华这样说。（2.）他必须使法老知道以色列与神的关系，以及神对以色列的关切。以色列是仆人吗？是家中生的奴仆吗？（耶2:14）。"不，以色列是我的儿子，我的长子，在我眼中为宝为尊，为我所亲爱，不容如此侮辱虐待。"（3.）他必须要求释放他们：容我的儿子去；不仅是我仆人——你无权扣留，更是我儿子——我对他的自由与尊荣极为关切。"他是我儿子，是我事奉我的儿子，因此必须宽待，必须代求"（玛3:17）。（4.）他必须以埃及长子之死威胁法老，若其拒绝：我要杀你的长子。人怎样对待神的百姓，也必照样受对待；对弯曲的人，神必显为烦难。
III. 摩西投身于这远征。神既已向他保证（出4:19）寻索他命的人都死了，随即记着（出4:20）：他带着妻子和两个儿子，启程赴埃及。当注意，虽然败坏的本性会对神所召我们去作的服事提出诸多异议，然而恩典终必得胜，顺服那天上的异象。
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)
简体中文
摩西之子的割礼（公元前1491年）
²⁴ 摩西在路上住宿的地方，耶和华遇见他，想要杀他。
²⁵ 西坡拉就拿一块火石，割下她儿子的阳皮，丢在摩西脚前，说：你真是我的血郎了。
²⁶ 这样，耶和华才放了他。西坡拉说：你因割礼就是血郎了。
²⁷ 耶和华对亚伦说：你往旷野去迎接摩西。他就去，在神的山遇见摩西，和他亲嘴。
²⁸ 摩西将耶和华差遣他所说的言语，和嘱咐他所行的神迹，都告诉了亚伦。
²⁹ 摩西、亚伦就去招聚以色列的众长老。
³⁰ 亚伦将耶和华对摩西所说的一切话述说了一遍，又在百姓眼前行了那些神迹。
³¹ 百姓就信了。他们听见耶和华眷顾以色列人，也鉴察了他们的困苦，就低头下拜。
摩西此时正前往埃及，此处告诉我们：
I. 神怎样在怒中遇见他（出4:24-26）。这是一段非常难解的经文；许多人已写过论述，且写得极好，以求使其明了；我们也要力求使之有所教益。这里记着：
1. 摩西的罪——就是疏于为他的儿子行割礼。这很可能是他与一个米甸女子同负不合宜之轭的结果——她对儿子过于纵容，而摩西对她又过于纵容。注意，(1.) 我们必须殷勤保守自己的心，免得对任何亲眷的疼爱胜过我们对神的爱，使我们偏离对他的本分。以利被指控尊重他的儿子过于尊重神（撒上2:29）；并见太10:37。(2.) 即使是好人，当他们长期失去与信徒的团契时，也容易在为神和为尽本分的热心上冷淡下来：独处有其好处，但这些好处很少能弥补失去基督教团契的损失。
2. 神对他的不悦。神遇见他，大概是借着天使手中之剑，想要杀他。这是极大的转变；不久之前神还在与他交谈，并以朋友之信任托付于他；如今神却如同仇敌般出来攻击他。注意，(1.) 疏忽之罪也是罪，必受审判，尤其是蔑视并疏忽圣约的印记；因为这是我们轻看圣约应许、不满圣约条件的记号。一个定了交易却不愿盖章批准的人，我们有正当理由怀疑他既不喜欢这交易，也不打算信守。(2.) 神留意并大为不悦他自己百姓的罪。他们若忽略本分，就当预备听见良心对此的责备，或许还要因不顺遂的护理而感受其后果：因这缘故许多人患病软弱，正如有人以为摩西在此便是如此。
3. 迅速履行那因疏忽而被神追讨的本分。他的儿子必须受割礼；摩西不能为他行割礼；因此，在这急需的情形下，西坡拉行了这事——是带着激烈的话语（表达她对这仪文本身的不满，或至少对在如此年幼的孩子身上、又在旅途之中施行此举的不满），在我看来似乎如此；还是带着恰当的话语——庄重地借着割礼之约将孩子献给神（如有人这样解读），或表达她对神存留她丈夫性命的感谢——因他得了新生命，因而仿佛赐她与他重缔婚姻（如别的人这样解读）——我无法断定：但我们可以学到，(1.) 当神向我们指出我们生活中有什么不对之处时，我们必须殷勤地迅速加以改正，尤其是要回到我们所忽略的本分上去。(2.) 除去我们的罪，是除掉神审判所必不可少的。这是每一根杖所发的声音，它呼召我们归向那击打我们的主。
4. 摩西因此得释放：这样耶和华才放了他；那病症退去，灭命的天使退去，一切都好了：只是西坡拉不能忘记她所受的惊吓，竟不讲理地称摩西为血郎，因为他迫使她为孩子行割礼；大概正因这缘故，摩西把他们送回他岳父那里去，免得他们再给他造成不安。注意，(1.) 当我们在尽本分的路上归向神，他必在怜悯的路上转向我们；除掉原因，结果便要止息。(2.) 我们必须决心忍耐地担当，若我们为神和他所设立之制度的热心，被某些本应更明白自己、明白我们、也明白本分的人所误解和拦阻——正如大卫的热心被米甲所误解；然而若这就是被人视为下贱，若这就是被视为流血，我们更当如此。(3.) 当我们要为神做任何特别的事奉时，就当尽可能远离那可能成为我们阻碍的事物。任凭死人埋葬他们的死人，你只管跟从我。
II. 亚伦怎样在爱中迎接他（出4:27,28）。1. 神差遣亚伦去迎接他，并指示他在哪里可以找到他——在通往米甸那边的旷野。注意，亲友之间舒适的相遇，当将之归于神的护理而承认。2. 亚伦为顺服他的神，又因对他兄弟的爱，急忙赶路，在神的山与他相遇——就是神先前与摩西相会之处。3. 他们彼此以亲切之情相拥。他们越看见神亲自引导他们相会，他们的会面就越发愉快：他们亲嘴，不仅是作为弟兄之爱的记号，也是为记念旧日的交情，更是作为他们要在所共同蒙召的工作上衷心同心的凭据。4. 摩西将他所得的使命，连同一切指示和凭证，都告诉了他的兄弟（出4:28）。注意，我们对神的认识，应当为别人的益处而分享出来；那些在同样事奉上同作神仆人的，应当彼此坦诚相待，努力正确而充分地彼此了解。
III. 以色列的长老怎样在信心和顺服中迎接他。当摩西和亚伦初次在埃及开展所托的使命，说奉命当说的话，并为了证实而做奉命当做的，他们所受的接待比自己预期的更好（出4:29-31）。1. 以色列人信了他们：百姓就信了——正如神所预告的（出3:18），因为他们知道除非神与他同在，没有人能行他们所行的那些事。他们又将荣耀归给神：他们低头下拜，借此不仅表达他们对神——就是那兴起来为他们差遣一位拯救者的神——的谦卑感谢，也表达他们乐意听从命令、循着得释放的方法而行的踊跃之情。
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 I. 续完神在荆棘火焰中与摩西就带领以色列出埃及这一大事的交谈。1. 摩西提出百姓不会信服的异议（出4:1），神就赐他行奇事的能力来回答这异议，（1）使他的杖变为蛇，又再变回杖，出4:2-5。（2）使他的手长大麻风，又再复原，出4:6-8。（3）使水变为血，出4:9。2. 摩西提出自己拙口笨舌的异议（出4:10），并求神免去他的差使（出4:13）；神这样回答这异议：（1）应许与他同在，出4:11-12。（2）委派亚伦与他同受使命，出4:14-16。（3）使在他手中的那根杖也得了尊荣，出4:17。II. 开始记述摩西执行他的使命。1. 他从岳父那里获准返回埃及，出4:18。2. 他从神领受进一步的指示与勉励，出4:19、21-23。3. 他加紧启程，带着家眷同去，出4:20。4. 他在途中因给儿子行割礼一事遭遇了一些困难，出4:24-26。5. 他有幸与哥哥亚伦相遇，出4:27-28。6. 他在以色列众长老面前出示自己的使命，使他们大得喜乐，出4:29-31。如此，那场伟大拯救的车轮便开始转动了。