14Then the anger of the LORD burned against Moses, and He said, “Is there not your brother Aaron the Levite? I know that he speaks fluently. And moreover, behold, he is coming out to meet you; when he sees you, he will be glad in his heart. 15“You are to speak to him and put the words in his mouth; and I, even I, will be with your mouth and his mouth, and I will teach you what you are to do. 16“Moreover, he shall speak for you to the people; and he will be as a mouth for you and you will be as God to him. 17“You shall take in your hand this staff, with which you shall perform the signs.”

      18Then Moses departed and returned to Jethro his father-in-law and said to him, “Please, let me go, that I may return to my brethren who are in Egypt, and see if they are still alive.” And Jethro said to Moses, “Go in peace.” 19Now the LORD said to Moses in Midian, “Go back to Egypt, for all the men who were seeking your life are dead.” 20So Moses took his wife and his sons and mounted them on a donkey, and returned to the land of Egypt. Moses also took the staff of God in his hand.

      21The LORD said to Moses, “When you go back to Egypt see that you perform before Pharaoh all the wonders which I have put in your power; but I will harden his heart so that he will not let the people go. 22“Then you shall say to Pharaoh, ‘Thus says the LORD, “Israel is My son, My firstborn. 23“So I said to you, ‘Let My son go that he may serve Me’; but you have refused to let him go. Behold, I will kill your son, your firstborn.”’”

      24Now it came about at the lodging place on the way that the LORD met him and sought to put him to death. 25Then Zipporah took a flint and cut off her son’s foreskin and threw it at Moses’ feet, and she said, “You are indeed a bridegroom of blood to me.” 26So He let him alone. At that time she said, “You are a bridegroom of blood”—because of the circumcision.

      27Now the LORD said to Aaron, “Go to meet Moses in the wilderness.” So he went and met him at the mountain of God and kissed him. 28Moses told Aaron all the words of the LORD with which He had sent him, and all the signs that He had commanded him to do. 29Then Moses and Aaron went and assembled all the elders of the sons of Israel; 30and Aaron spoke all the words which the LORD had spoken to Moses. He then performed the signs in the sight of the people. 31So the people believed; and when they heard that the LORD was concerned about the sons of Israel and that He had seen their affliction, then they bowed low and worshiped.

Parallel Verses

New American Standard Bible (©1995)
Then the anger of the LORD burned against Moses, and He said, "Is there not your brother Aaron the Levite? I know that he speaks fluently. And moreover, behold, he is coming out to meet you; when he sees you, he will be glad in his heart.

GOD'S WORD® Translation (©1995)
Then the LORD became angry with Moses and asked, "What about your brother Aaron the Levite? I know he can speak well. He's already on his way to meet you, and he will be very glad to see you.

King James Bible
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.

Douay-Rheims Bible
The Lord being angry at Moses, said Aaron the Levite is thy brother, I know that he is eloquent: behold he cometh forth to meet thee, and seeing thee shall be glad at heart.

Darby Bible Translation
Then the anger of Jehovah 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 goeth out to meet thee; and when he seeth thee he will be glad in his heart.

English Revised Version
And the anger of the LORD was kindled against Moses, and he said, Is there not Aaron thy brother the Levite? 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.

Webster's Bible Translation
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.

World English Bible
The anger of Yahweh was kindled against Moses, and he said, "What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold, he comes forth to meet you. When he sees you, he will be glad in his heart.

Young's Literal Translation
And the anger of Jehovah burneth against Moses, and He saith, 'Is not Aaron the Levite thy brother? I have known that he speaketh well, and also, lo, he is coming out to meet thee; when he hath seen thee, then he hath rejoiced in his heart,

Cross References

Exodus 4:13 But he said, "Please, Lord, now send the message by whomever You will."

Exodus 4:27 Now the LORD said to Aaron, "Go to meet Moses in the wilderness." So he went and met him at the mountain of God and kissed him.

Joshua 24:5 'Then I sent Moses and Aaron, and I plagued Egypt by what I did in its midst; and afterward I brought you out.

1 Samuel 2:27 Then a man of God came to Eli and said to him, "Thus says the LORD, 'Did I not indeed reveal Myself to the house of your father when they were in Egypt in bondage to Pharaoh's house?

1 Samuel 12:8 "When Jacob went into Egypt and your fathers cried out to the LORD, then the LORD sent Moses and Aaron who brought your fathers out of Egypt and settled them in this place.

Psalm 105:26 He sent Moses His servant, And Aaron, whom He had chosen.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 10-17

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, v. 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 (Acts 7:22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deu. 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, 2 Co. 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 (v. 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 (v. 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, v. 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, Jn. 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 (ch. 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, 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.) 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 Co. 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 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 instead both of sword and sceptre.

Calvin's Commentary

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.

10. Tunc dixit Moses ad Jehovam, Obsecro Domine, ego non sum vir disertus, neque a die hesterno, neque nudius tertius, neque ex quo locutus es servo tuo: quoniam ore lento, et lingua lenta ego sum.

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?

11. Respondit autem illi Jehova, Quis posuit os in homine? aut quis statuit mutum, vel surdum, aut videntem, vel caecum? annon ego Jehova?

12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.

12. Nunc igitur proficiscere, et ego adero ori tuo, et te docebo quae loquaris.

13. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.

13. Et dixit, obsecro Domine, mitte per manum per quam mittes.

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.

14. Et iratus est furor Jehovae contra Mosen, et dixit, Annon Aharon fratrem tuum Levitam novi, quod loquendo loquuturus sit ipse? Atque etiam ecce egredietur in occursum tuum, et te aspiciens laetabitur in corde suo.

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.

15. Loqueris igitur ad cum, et pones verba in os ejus, et ego ero cum ore tuo, et cum ore ejus, et ostendam vobis quae sitis facturi.

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.

16. Et loquetur ipse pro te ad populum, eritque tibi pro ore, et tu eris illi pro Deo.

17. And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

17. Et baculum hunc accipies in manu tua, ut facias per eum (vel,cum eo) signa.

10. O my Lord. Moses catches at every word of escape, so as to force himself from the task imposed on him, not that he desires to refuse the command, but because he trembles at its importance. It is this distrust of his own powers which makes him so hesitating and timid. The remedy was obvious, that he should assure himself, since he well knew that he was undertaking nothing rashly, that God, whose command he obeyed, would supply him with ample strength. In this, then, lay the fault, that he did not cast all his cares on God, and, setting aside his own weakness, hope against hope, like Abraham, who

"considered not his own body now dead; neither yet the deadness of Sarah's womb; being fully persuaded that what God had promised, he was able also to perform." (Romans 4:18, 19, 21.)

It was an act of modesty in him to reflect on the defect which he mentioned, if he had but asked for succor from God; but when he proceeds further, and requests to be altogether discharged, he does an injustice to God, as if He would lay a greater burden on His servants than they could bear, or would give any inconsiderate command. This over-anxious caution is, therefore, deservedly condemned, although it may have some admixture of virtue; because whatever difficulty we encounter, this ought to be a sufficient encouragement to us, that as often as God chooses men as His ministers, although they are in themselves good for nothing, He forms and prepares them for their work. It is, indeed, lawful to fear in perplexities, provided that our anxiety overcomes not the desire to obey; but whatever God enjoins it is never right to refuse on any pretext. Moreover, we see that the instruments which seem but little suitable are especially employed by Him, in order that His power may more fully appear. He might, if He had chosen to use Moses as His ambassador, have made him eloquent from the womb; or, at least, when He sends him to his work, have corrected his stammering tongue. It seems a mockery, then, to give a commission of speaking to a stammerer; but in this way, (as I have said,) He causes His glory to shine forth more brightly, proving that He can do all things without extrinsic aid. Interpreters vary as to the meaning of the words. Some think that the clause "since thou hast spoken to thy servant" is added in amplification, as if the tongue of Moses began to be more slow than ever since the vision had appeared; but since the particle gm, [52] gam, is thrice repeated, I interpret it simply, that Moses had never been eloquent from his infancy, and that he was not now endued with any new eloquence.

11. Who hath made man's mouth? Here the cause is expressed, why the hesitation of Moses was worthy of reprehension; viz., because arrested by his own infirmity, he did not look up to God, who, being above the want of any human aid, easily accomplishes whatsoever He has decreed, and subduing all the obstacles which terrify men, obtains in any direction assistance according to his will. Moses objects his stammering as a cause for holding back; God replies, that it is He alone who governs the tongue which He has created; therefore, that if some be tongueless or dumb, and some quick and eloquent of speech, the difference is all of His good pleasure. Whence it follows that all nature (as it is called) is subject to his government, so that He easily finds means of the things that are not; and, on the other hand, remove far out of the way whatever impediments interpose, and even forces them into obedience. But He not only asserts his right and power of government in the general course of nature, but teaches that it is of His special grace alone that some exceed others in eloquence; and not only so, but that it is in His hand to make wonderful changes, so as to strike the most eloquent dumb, and to fit the tongue of the dumb for speaking. And this experience also shews, that sometimes those who excel in readiness of speech, want words; and, on the contrary, that the stammering and slow of speech plead a single cause with admirable dexterity, although the power may be wanting to them in every other case. Since, then, it is in God's power to bind or to loose men's tongues at any moment, it was wrong of Moses to hesitate, as if in surprise, because he possessed not natural freedom of speech; as if it were not possible for the author of nature to remedy this disadvantage. But while it is good to magnify the immense power of God, in removing all the hinderances which oppose us, so must we beware of resting upon it indiscriminately, as though it were subject to our fancies. For we see men, whilst they too boldly undertake whatever their own lusts suggest, shielding themselves with this thought, that all means and events are in God's hands, so that nothing may stand in the way of their impetuosity. But the power of God is basely profaned by this rashness; and, therefore, this truth is not duly applied to its legitimate purpose, unless a vocation and command clearly invites us on. We must, then, mark the connection: Go, where I shall send thee. Am I not Jehovah, who gives to men speech, and sight, and hearing? the tendency of which is, that Moses, confidently trusting to the bounty of God, should devote himself earnestly to his work.

13. Send, I pray thee, by the hand. Those who interpret this passage as alluding to Christ, [53] as though Moses said, that His power was needed to accomplish so mighty a task, introduce a forced and far-fetched sense, which is contradicted by the context, for God would not have been so aroused to anger by such a prayer. I see not why others should suppose it to be spoken of Aaron; [54] for there is no weight in their conjecture, that Moses preferred his brother to himself. The third sense is more probable, viz., that God should stretch forth his hand to direct whomsoever he destined for the work. In that case, the relative must be in the masculine gender; but in order to avoid all ambiguity, I prefer the feminine, as I have translated it. (Mitte per manum per quam.) For there is no doubt but that Moses desires the task, too weighty and difficult for himself, to be transferred to some one else; just as if he had said -- Since there are multitudes at hand whom thou mayest employ, choose whomsoever thou wilt of them, provided only it be some other, and that I be excused. There is an implied antithesis between Moses and others, in which he hints at his own natural disqualification, and says that others are endued with dexterity, industry, and activity; and thence he argues that it will be absurd that God should reject the hands which are adapted and ready for the work.

14. And the anger of the Lord was kindled. This passage confirms, by opposition, that expression, that there is no better sacrifice than to obey the voice of the Lord, (1 Samuel 15:22,) since God is so grievously offended with the hesitation of Moses, in spite of his specious excuses. But nothing is more pleasing to God than to maintain the authority of his word, and that men should suffer themselves to be guided by this rein. God had pardoned His servant's slowness and unwillingness to the work; but beholding that he obstinately refused, He spares him no longer. Hence we are warned cautiously to beware, lest if God bear with us for a time, we give way to self-indulgence, as if we were permitted to abuse His patience with impunity. Still it is a mark of His fatherly kindness, that in His anger He contents Himself with reproof. As to His saying that he knew that Aaron would be his brother's interpreter, it is questionable whether He had intended from the beginning to employ him in this way, or whether He conceded thus much at length to the diffidence of Moses.

It is indeed true, that God does nothing which He has not decreed by His secret providence before the creation of the world; yet sometimes second causes intervene why this or that should be done. Either view is probable, -- either that God affirms Aaron to be already chosen by Him to be an assistant to Moses, or that He says He will grant this concession to the infirmity of Moses. The latter pleases me best, that Aaron should be added in anger as his brother's companion, and that part of the honor should be transferred to him; when Moses, by his own repugnance, had deprived himself of some of his dignity. But why is he called "the Levite," as if he were an unknown person? Some reply, that there were many among the Israelites of that name; but this simple solution satisfies me, that it was not any indifferent individual of the children of Israel who was promised to Moses as his companion, but his own brother; one who, by his close relationship, might exercise greater familiarity with him. Unless, perhaps, God looked forward to the future calling of the tribe of Levi; for he tells us, by the mouth of Malachi, that His covenant was with Levi, that his descendants should be the keepers of the law and of the truth, and the messengers of the Lord of hosts. (Malachi 2:4-8.) Thus the sense would be very satisfactory, that God would restrain His wrath, and although aroused to anger by the refusal of Moses, he would still take an ambassador out of that tribe which he destined to the priesthood. Moreover, no slight confirmation is added, in that Aaron would come forth to meet his brother in the Desert, and would receive him with great joy. It was as much as to shew that whilst God was pressing forward His servant from the land of Midian with the one hand, He would stretch forth the other to draw him into Egypt. Though the vision ought to have quickened him to perform God's command, yet because it was necessary to stimulate his inactivity, Aaron was sent, as if God openly put forth His hand to excite him forward. For he had neither come into the Desert for pleasure, nor by chance, nor from vain curiosity; but Moses knew assuredly that a banner thus was set up for him by God, to shew him the certainty of his way. So by the coming of Ananias the vision seen by Paul was confirmed, and placed beyond the reach of doubt. (Acts 9:17.) This was, indeed, extorted from God by the importunity of Moses. According to His infinite goodness He willed to elicit from the sin of His servant materials for His grace; just as He is accustomed to bring light out of darkness. (2 Corinthians 4:6.) God mentions his brother's gladness to Moses, in order to reprove his own indifference; as much as to say, Aaron will willingly come forth, and will receive you with joy and gladness; whilst you, depressed with sorrow and anxiety, or stupified by distrust, can scarcely be induced to stir a foot.

16. And he shall be thy spokesman. God destroys the pretext for his exemption, by assigning to his brother the office of spokesman, and yet does He not put the other in his place; nay, so merciful is the arrangement, that while He yields to His servant's prayer, He yet confers honor upon him in spite of himself. The offices are thus divided -- Moses is to have the authority, Aaron is to be the interpreter. Thus Moses is set before his brother, from no respect to his own dignity; because the grace of God was to shine forth conspicuously in the head no less than in the members; as it is expressed in these words, that "Aaron should be instead of a mouth, and Moses instead of God;" i e., that he was to dictate what Aaron should faithfully report, and to prescribe what he should obediently follow. By this example did God bear witness that the gifts of the Spirit, as well as our vocations, are distributed by Him at His own good pleasure; and that none excels either in honor or in gifts, except according to the measure of His free bounty. But that the first-born is made subject to the younger, and is only appointed to be his spokesman, whereas God might have accomplished by his hand and labor, what he rather chose to perform by Moses; hence let us learn reverently to regard His judgments, because they are incomprehensible to us, and like a deep abyss. "To be instead of God" is the same as to lead or to direct, or to have the chief command; as the Chaldee Paraphrast [55] renders it, to be the chief or master. It is a very weak calumny of the Arians to abuse this and similar passages, in order to refute the proofs of Christ's divinity, because there is a great difference in speaking of one as God simply and absolutely, and with circumstantial additions. For we know that the name of God is attributed to every potentate, improperly indeed, yet not unreasonably; as when the devil himself is called "the god of this world," (2 Corinthians 4:4;) but wherever mention is made of the true Deity, Scripture never profanes that sacred name.

17. And thou shalt take this rod. There is no doubt that God chose this shepherd's rod to be the instrument of his power, in order the more to confound the pride of Pharaoh. For what but shame and reproach could it bring to Moses, that he should bear with him the crook with which he had heretofore guided his sheep in their folds and hovels? This symbol, then, of a rustic and contemptible occupation, was opposed to the scepter of Pharaoh, not without humiliation. In this respect, therefore, the obedience of Moses is worthy of praise, because he is not ashamed of a mean and humble appearance, but willingly carries his rod, and thus makes himself as nothing, and glorifies God. So is God usually wont to hide his treasures in earthen vessels, and to choose "the weak things of the world to confound the things that are mighty." But from Moses being commanded to work the miracles with the rod, we gather that outward signs are often made use of by God, when He works by His own hand; not to derogate at all from his power, or to obscure his praise, but to make it manifest that the whole world is subject to him, and that he freely applies to whatever use he pleases, things which are otherwise of no account.

Footnotes:

[52] gm, properly also Here rendered since in A V.; the margin of which exhibits, otherwise, the Hebrew idiom with exactness. -- W

[53] Cornelius a Lapide in loc. "Multi patres, ut S. Justinus, Tertll., Cyprian., Euseb., scribentes contra Judaeos, et Rupert. putant Mosen hic petiisse adventum Messiae; hujus enim nomen erat missus vel mittendus, etc. Hic sensus valde probabilis, et accommodatus est, quicquid objiciat Absolen. et audacter nimis tantis patribus obstrepat Eugubinus: ita enim olim alii patriarchae in gravibus causis semper ad Christum promissum respiciebant, et ad eum suspirabant, ut patet de Jacob. Genesis 49:10, 18." The gloss in the Geneva Bible is, "i.e., (by the hand or ministerie) of the Messias, or some other that is more meete than I."

[54] "Quia frater Aaron suus erat eo senior, et eloquentior, eum desiderabat habere socium sibi a Domino assignandum," -- Nic, de Lyra Com. in loco. So also R. Sal. Jarchi.

[55] In the Targum of Onkelos, who has employed rv for the 'lhym of the Hebrew. -- W

Links

Exodus 4 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Aaron Anger Burned Forth Glad Heart Kindled Levite Meet Moses Speak

Jump to Next Occurrence
Aaron Anger Burned Forth Glad Heart Kindled Levite Meet Moses Speak

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: Aaron about against already and anger be behold brother burned can coming fluently glad he heart his I in is know Levite LORD Lord's meet moreover Moses not of on out said sees speak speaks that the Then there to way well What when will you your

Bible Browser

May the Eleventh but -- --!
"And Moses answered and said, But----" --EXODUS iv. 1-9. We know that "but." God has heard it from our lips a thousand times. It is the response of unbelief to the divine call. It is the reply of fear to the divine command. It is the suggestion that the resources are inadequate. It is a hint that God may not have looked all round. He has overlooked something which our own eyes have seen. The human "buts" in the Scriptural stories make an appalling record. "Lord, I will follow Thee, but----" There …
John Henry Jowett—My Daily Meditation for the Circling Year

May the Twelfth Mouth and Matter
"Now therefore go, and I will be with thy mouth." --EXODUS iv. 10-17. And what a promise that is for anyone who is commissioned to proclaim the King's decrees. Here can teachers and preachers find their strength. God will be with their mouths. He will control their speech, and order their words like troops. He does not promise to make us eloquent, but to endow our words with the "demonstration of power." "And I will teach thee what thou shall say." The Lord will not only be with our mouths, …
John Henry Jowett—My Daily Meditation for the Circling Year

A Bundle of Myrrh is My Well-Beloved unto Me; He Shall Abide Between My Breasts.
When the Bride, or rather the lover (for she is not yet a bride), has found her Bridegroom, she is so transported with joy, that she is eager to be instantly united to Him. But the union of perpetual enjoyment is not yet arrived. He is mine, she says, I cannot doubt that He gives Himself to me this moment, since I feel it, but He is to me, as it were, a bundle of myrrh. He is not yet a Bridegroom whom I may embrace in the nuptial bed, but a bundle of crosses, pains and mortifications; a bloody husband …
Madame Guyon—Song of Songs of Solomon

Preaching (I. ).
Earthen vessels, frail and slight, Yet the golden Lamp we bear; Master, break us, that the light So may fire the murky air; Skill and wisdom none we claim, Only seek to lift Thy Name. I have on purpose reserved the subject of Preaching for our closing pages. Preaching is, from many points of view, the goal and summing up of all other parts and works of the Ministry. What we have said already about the Clergyman's life and labour, in secret, in society, in the parish; what we have said about his …
Handley C. G. Moule—To My Younger Brethren

To the Saddest of the Sad
I often wonder what those preachers do who feel called to make up their message as they go on; for if they fail, their failure must be attributed in great measure to their want of ability to make up a moving tale. They have to spread their sails to the breeze of the age, and to pick up a gospel that comes floating down to them on the stream of time, altering every week in the year; and they must have an endless task to catch this new idea, or, as they put it, to keep abreast of the age. Unless, indeed, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Sweet Uses of Adversity
Now, I propose to address myself to the two classes of persons who are making use of this question. First, I shall speak to the tried saint; and then I shall speak to the seeking sinner, who has been seeking peace and pardon through Christ, but who has not as yet found it, but, on the contrary, has been buffeted by the law, and driven away from the mercy-seat in despair. I. First, then, to THE CHILD OF GOD. I have--I know I have--in this great assembly, some who have come to Job's position. They …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

"For if Ye Live after the Flesh, Ye Shall Die; but if Ye through the Spirit do Mortify the Deeds of the Body, Ye Shall Live.
Rom. viii. s 13, 14.--"For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." The life and being of many things consists in union,--separate them, and they remain not the same, or they lose their virtue. It is much more thus in Christianity, the power and life of it consists in the union of these things that God hath conjoined, so that if any man pretend to …
Hugh Binning—The Works of the Rev. Hugh Binning

The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the …
Abraham Kuyper—The Work of the Holy Spirit

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Flight into Egypt and Slaughter of the Bethlehem Children.
(Bethlehem and Road Thence to Egypt, b.c. 4.) ^A Matt. II. 13-18. ^a 13 Now when they were departed [The text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters], behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise [this command calls for immediate departure] and take the young child and his mother, and flee into Egypt [This land was ever the …
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Canticle of Love
It is not only when He is about to send me some trial that Our Lord gives me warning and awakens my desire for it. For years I had cherished a longing which seemed impossible of realisation--to have a brother a Priest. I often used to think that if my little brothers had not gone to Heaven, I should have had the happiness of seeing them at the Altar. I greatly regretted being deprived of this joy. Yet God went beyond my dream; I only asked for one brother who would remember me each day at the Holy …
Therese Martin (of Lisieux)—The Story of a Soul

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament