Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/278

246 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 spake more gracefully, none spake more powerfully. Note, Those whom God employs to seekspeak - as printed in various earlier and later editions [sic] for him, ought to depend upon him for instructions, and it shall be given them what they shall speak, Matt. 10. 19.

(3.) He joins Aaron in commission with him; he promises that Aaron should meet him opportunely, and that he would be glad to see him, they having not seen one another, (it is likely,) for many years, v. 14. He directs him to make use of Aaron as his spokesman, v. 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.] That two are better than one, Eccl. 4. 9. God will have his two witnesses, (Rev. 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, 1 Cor. 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, (v. 17.) to intimate that he must bring about his undertaking, rather by acting than by speaking; the sighs 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 instead both of sword and sceptre.

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 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 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, Israel is my son, even my first-born: 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 first-born.

Here,

I. Moses obtains leave of his father-in-law to return into Egypt, v. 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 discharge us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for ought 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 spake 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, v. 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, &c. 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, v. 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 or 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; our judgment is with the Lord.

4. Words are put into his mouth with which to address Pharaoh, v. 22, 23. God had promised him, (v. 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 afterward 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 first-born; precious in my sight, honourable, and dear to me, not to be thus insulted and abused.