6The LORD furthermore said to him, “Now put your hand into your bosom.” So he put his hand into his bosom, and when he took it out, behold, his hand was leprous like snow. 7Then He said, “Put your hand into your bosom again.” So he put his hand into his bosom again, and when he took it out of his bosom, behold, it was restored like the rest of his flesh. 8“If they will not believe you or heed the witness of the first sign, they may believe the witness of the last sign. 9“But if they will not believe even these two signs or heed what you say, then you shall take some water from the Nile and pour it on the dry ground; and the water which you take from the Nile will become blood on the dry ground.”

      10Then Moses said to the LORD, “Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue.” 11The LORD said to him, “Who has made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the LORD? 12“Now then go, and I, even I, will be with your mouth, and teach you what you are to say.” 13But he said, “Please, Lord, now send the message by whomever You will.”

Aaron to Be Moses’ Mouthpiece

      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)
"that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you."

GOD'S WORD® Translation (©1995)
The LORD explained, "This is to convince the people that the LORD God of their ancestors, the God of Abraham, Isaac, and Jacob, appeared to you."

King James Bible
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.

Douay-Rheims Bible
That they may believe, saith he, that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to thee.

Darby Bible Translation
that they may believe that Jehovah, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.

English Revised Version
that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.

Webster's Bible Translation
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 to thee.

World English Bible
"That they may believe that Yahweh, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you."

Young's Literal Translation
' -- so that they believe that Jehovah, God of their fathers, hath appeared unto thee, God of Abraham, God of Isaac, and God of Jacob.'

Cross References

Hebrews 11:16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them.

Genesis 28:13 And behold, the LORD stood above it and said, "I am the LORD, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants.

Genesis 48:15 He blessed Joseph, and said, "The God before whom my fathers Abraham and Isaac walked, The God who has been my shepherd all my life to this day,

Exodus 3:4 When the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, "Moses, Moses!" And he said, "Here I am."

Exodus 3:6 He said also, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." Then Moses hid his face, for he was afraid to look at God.

Exodus 3:15 God, furthermore, said to Moses, "Thus you shall say to the sons of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My name forever, and this is My memorial-name to all generations.

Exodus 3:16 "Go and gather the elders of Israel together and say to them, 'The LORD, the God of your fathers, the God of Abraham, Isaac and Jacob, has appeared to me, saying, "I am indeed concerned about you and what has been done to you in Egypt.

Exodus 4:4 But the LORD said to Moses, "Stretch out your hand and grasp it by its tail "-- so he stretched out his hand and caught it, and it became a staff in his hand--

Exodus 4:31 So 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.

Exodus 19:9 The LORD said to Moses, "Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also believe in you forever." Then Moses told the words of the people to the LORD.

1 Kings 18:36 At the time of the offering of the evening sacrifice, Elijah the prophet came near and said, "O LORD, the God of Abraham, Isaac and Israel, today let it be known that You are God in Israel and that I am Your servant and I have done all these things at Your word.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

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 (v. 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 (v. 2-5). (2.) To make his hand leprous, and then whole again (v. 6-8). (3.) To turn the water into blood (v. 9). 2. Moses objects his own slowness of speech (v. 10), and begs to be excused (v. 13); but God answers this objection, (1.) By promising him his presence (v. 11, 12). (2.) By joining Aaron in commission with him (v. 14-16). (3.) By putting an honour upon the very staff in his hand (v. 17). II. It begins Moses's execution of his commission. 1. He obtains leave of his father-in-law to return into Egypt (v. 18). 2. He receives further instructions and encouragements from God (v. 19, 21-23). 3. He hastens his departure, and takes his family with him (v. 20). 4. He meets with some difficulty in the way about the circumcising of his son (v. 24-26). 5. He has the satisfaction of meeting his brother Aaron (v. 27, 28). 6. He produces his commission before the elders of Israel, to their great joy (v. 29-31). And thus the wheels were set a going towards that great deliverance.

Verses 1-9

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 (v. 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 (ch. 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 sad (v. 1), They will not believe me; and yet he was happily mistaken, for it is said (v. 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 Jn. 5:36), and Nicodemus owns himself convinced by them, Jn. 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, v. 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 (ch. 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, v. 5. Miracles were for signs to those that believed not, 1 Co. 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, v. 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, Num. 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 for ever 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, v. 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 (ch. 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.

Calvin's Commentary

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.

1. Tunc respondit Moses, et dixit, Sed ecce non credent mihi, neque obedient voci meae quia dicent, Non apparuit tibi Jehova.

2. And the Lord said unto him, What is that in thine hand? and he said, A rod.

2. Et dixit ad eum Jehova, Quid est hoc in manu tua? Et dixit, Baculus.

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.

3. Tunc dixit, Projice eum in terram. Et projecit in terram, et factus est serpens, et fugit Moses a conspectu ejus.

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:

4. Et dixit Jehova ad Mosen, Extende manum tuam, et apprehende caudam ejus. Et extendit manum suam, et apprehendit eum: et factus est baculus in manu ejus;

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.

5. Ut credant quod apparuerit tibi Jehova Deus patrum ipsorum, Deus Abraham, Deus Isaac, et Deus Jacob.

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.

6. Et dixit Jehova illi rursum, Induc nunc manum tuam in sinum tuum. Et induxit manum suam in sinum suum, et ecce manus ejus leprosa quasi nix.

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.

7. Et air, Reduc manum tuam ad sinum tuum. Et reduxit manum suam ad sinum suum: et postquam extraxit e sinu suo, ecce, reversa est sicut caro ejus.

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.

8. Et erit, si non crediderint tibi, neque obedierint voci signi prioris, credent voci signi posterioris.

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

9. Erit autem, si non crediderint etiam duobus signis istis, neque obedierint voci tuae, tunc accipies ex aquis fluvii, et effundes in aridam: et erunt aquae quas sumpseris e fluvio, erunt inquam sanguis in arida.

1. And Moses answered. Moses relates in this chapter how hesitatingly he obeyed God, not from stubbornness, but from timidity, for he does not shake off the yoke, as unruly beasts do, but shrinks away from it, that it may not be placed upon him. [50] And hence we may better perceive under what infirmity he labored, so that his faith was almost stifled. On the one side, he was willing and ready to obey; but when the arduous difficulties of his task presented themselves, he could not escape from this conflict until he had exhausted all efforts to escape. Nor indeed can we greatly wonder that he resisted for a time, since he could see scarcely any advantage in his undertaking. I admit that he ought to have proceeded according to God's command, even with his eyes shut, since on His will alone all believers are bound to depend; he ought not to have judged of a thing (in itself) incredible, from his own reasoning, but from the voice of God. Nor, in point of fact, did he either refuse to credit God's words, or wish to reject the burden imposed upon him; but when, on the other hand, he beheld dangers from which he could not disentangle himself, his mind was thus a prey to distracting feelings. Neither is there any believer who is not often drawn into such harassing discussions, whenever his mind is darkened by the perception of obstacles. There was, therefore, in the mind of Moses, willingness and zeal, though alacrity and firmness were wanting; because through his weakness he was compelled to hold back by the hinderances which presented themselves. We must carefully distinguish between the timidity which delays our progress and the bold refusal which is allied to contempt. Many, in flying from trouble, are so withheld from duty, that they grow hardened in their inactivity; while those who desire to act rightly, although through anxiety and fear they apparently recoil, still aspire to ulterior progress, and, in a word, do not so far alternate as to withdraw themselves altogether from the command of God. Moses seems, indeed, to murmur, and to enter into altercation with God; but whether this were audacity or simplicity, there was more of modesty in it, than as if he had hidden himself in silence, as we have said that many do, who by their silence only strengthen themselves in the liberty to disobey. This was clearly his object, that he might afterwards be more fitted to proceed. The holy man was very anxious, because he knew from experience that his countrymen were depraved, and almost intractable; disburdening himself, then, of this anxiety into the bosom of God, he desires to be confirmed by a fresh promise, so that he may be freed from this impediment, and proceed with alacrity.

2. What is that in thine hand? In accordance with the idiom of the Hebrew language, Moses now explains more fully, and more distinctly pursues, what he had before only generally alluded to respecting the signs. In the three signs which he refers to we must consider their respective meanings The pastoral crook, which he carried in his hand, is flung on the ground, and becomes a serpent; again it is taken back into his hand, and recovers its original nature. I doubt not but that God wished to shew him, that although his condition was abject and despicable, still he would be formidable to the king of Egypt. For his rod was the symbol of a shepherd; and what would be more contemptible than for a keeper of sheep to come up from the desert, and to oppose to the scepter of a most powerful king that crook, by which he could scarcely protect himself and his flock from wild beasts? But God assures him, that although deprived of earthly splendor, wealth, or power, he would still be terrible to Pharaoh; as much as to say, that he need not fear lest Pharaoh should despise him, or take no account of him as a mere rustic, because his rod, turned into a serpent, would inspire more terror than a thousand swords. As to what Moses says, that he himself fled from it in alarm, unquestionably God intended to affright his servant, that he might the better estimate from his own feelings what would be the power of God to terrify that proud king. This, then, was the object of the miracle, that there was no occasion for mighty armies, since Pharaoh would tremble at the sight of the simple rod; and that the rod need not be wielded and violently agitated, because it would inspire sufficient terror by its own movement and agitation. The one part of the miracle, where the rod returned to its former shape, was intended to shew Moses, that what was to be hostile and injurious to his enemy, would be an assistance and safeguard to himself. Therefore, the same rod which encouraged and emboldened Moses, depressed and overwhelmed his foe. But that he dares, in immediate obedience to the voice of God, to lay hold of the serpent, is a proof of his remarkable faith; and this appears more manifestly from his sudden change, that he fears not to provoke a poisonous and noxious animal, by taking hold of its tail, when he had so lately fled from its very sight in consternation. His timid mind, then, was capable of great courage, and his timidity and piety brought forth their fruit alternately. And this is especially worthy of remark, that Moses was strengthened by the presence of God; but that he was weakened when he turned his eyes to the untameable minds of his own race, and to the proud tyranny of Egypt. The question now arises, whether the change of the rod into a serpent was real, and actual, or whether the outward form only was changed? Although I should be unwilling to contend pertinaciously for a thing of little consequence, I embrace that opinion which is more probable, that not merely an image or vision appeared, but that God, who created all things out of nothing, gave a new nature to the rod, and again made a rod out of the serpent, which was in no degree more difficult than to change Lot's wife into a pillar of salt. (Genesis 19:26.) Since this was easy to God's power, it does not appear likely to me that He had recourse to the illusion of visions. As to the imitation of the magicians, we will speak of their sorceries in their proper place.

5. That they may believe. This spectacle, then, was not shewn to Moses once only, but the power was imparted to him also of frequently repeating the miracle; both to acquire credit from the Israelites, and to repress the audacity of Pharaoh. For although the sentence is incomplete, there is no ambiguity in the sense, viz., that Moses is armed with power from heaven to make his vocation sure, and that none may doubt him to be a Prophet divinely commissioned. It would be tedious here to dilate expressly on the use of miracles, suffice it briefly to lay down, that they sometimes serve as preparatives to faith, sometimes for its confirmation. We see an example of both in the metamorphosis of the rod, by which Moses was the more animated and encouraged to gather strength, although he already believed God's promise; but the Israelites, who were both incredulous and unteachable, were prepared and compelled to believe. Besides, the miracle opened a door of faith with the Israelites, that, being persuaded of his prophetical office, they might submit to be taught; whilst he was himself led on to greater assurance and perseverance. For although the Almighty begins further back, and refers to the adoption of the patriarchs, and this was calculated to lay the foundation of their hope of redemption, it still does not follow that they were prepared to receive Moses, until the authority of his ministry had been established. Wherefore, I have said, that their faith was commenced by the miracle.

6. Put now thy hand into thy bosom. By this sign Moses was instructed that what is in the greatest vigour withers away at once, at the command of God; and that what is dry is thus restored to its original vigour; in a word, the statement of Paul was confirmed by it, that God "calleth those things which be not, as though they were." (Romans 4:17.) It was, so to say, a kind of leprosy, when Moses was banished from the court into the land of Midian, where he led his flock through wild and rough places, among thorns and brambles. After he had passed forty years like one half-dead, having no dignity or name, he regained, as by a restoration, (postliminio) what he had lost. Therefore God now promises him that he would soon restore what He had taken away. This is the simple connection of the sign with its effect, with which sober readers will be content, without giving heed to the subtleties of others. For this was particularly needful to be understood, that all men stand or fall according to God's will; that when they seem most strong, their strength suddenly fails, and they waste away; and, again, as soon as God pleases, they return from their deformed and failing state to rigor and beauty. In this way the holy man learnt that, as he had lain in obscurity for a time, because he had been withdrawn, by God's hand, from the society of men, and had been cast into solitude, so he need not despair of becoming a different man by the same hand. This condition, too, in some measure, pertained to the whole body of the people; but because it better suits the person of Moses, it is preferable to retain this exposition; lest, only considering his present position, as a mean and humble shepherd, he should distrust his capacity for undertaking his office, and that he should expect dignity and boldness to be given him by God. Moreover, God did not mean to instruct Moses individually only, (as we have said,) but to raise him above the contempt of the people, that the exile by which his dignity had been marred, should not detract from his influence and authority; but, because the calling of God shone forth in him like a resurrection, that he should, at the same time, be invested with weight and reputation.

8. And it shall come to pass, if they will not believe thee. In these words God took away from Moses every handle for doubt; as much as to say, that he was sufficiently provided and strengthened to overcome the stubbornness of the people; and yet, heaping up the measure to overflowing, he afterwards added a third sign, from whence Moses might attain full confidence, and that no further hinderance should oppose his pious desires. This, too, is a remarkable evidence of the kindness of God, that he deigned so liberally to add sign to sign, and to contend with the evil heart of the people, until with a strong hand he drew them out of their torpor of incredulity. Surely, if they neglected the first miracle, they were unworthy to have another proof of his power set before them by God. It was, then, a wonderful exercise of longsuffering still to persevere in arresting their dullness. With equal clemency does He now overlook our sluggishness of heart; because, when with far less reverence than we ought we receive the testimonies whereby He manifests His grace, He avenges not our foul ingratitude, but rather adds new remedies for the cure of our unbelief. As by the two former miracles God shewed the power which he willed to exercise by the hand of Moses, so in this third He taught them what would be His dealings with the Egyptians. And then, both from within and from without, Moses was confirmed before all the people. The conclusion is, then, that when God should lift up His hand against the Egyptians, so far would they be from having strength to resist, that the very strongholds in which they proudly trusted should be felt to be adverse and injurious to them. We know how many and various were the advantages they derived from the Nile. Their land, on one side, was rendered, by its opposing barrier, safe and invincible; its many ports enriched their nation by their convenience for the importation and exportation of merchandise; the fertility of their fields arose from its inundations; in a word, Egypt attributed the chief part of its prosperity to the Nile. But now God gives warning not only that it should not profit the Egyptians, but that it was in His power to turn all its advantages into injuries; nay, that the very stream which used to fertilize their land by its irrigation, should cover and defile it with blood. With respect to the words, the "voice of the sign" is figuratively applied to mean a demonstration of the power of God, by which the Israelites might be taught that Moses was sent them by God as their deliverer. For although the rod turned into a serpent could not speak, yet very loudly, indeed, did it announce, that what the Israelites deemed altogether impossible, would not be difficult to God. Others thus resolve the particle 't, [51] "If they will not believe your voice, because of the sign;" but the former interpretation is more correct. The meaning of the expression, however, is added soon afterwards, in this distinction -- "If they will not believe also these two signs, neither hearken unto thy voice;" as though God had said, that His power cried out, or thundered in His miracles, to obtain a hearing for the teaching of His servant.

Footnotes:

[50] "Pensant qu'il ne luy peut estre approprie;" thinking that it cannot be fitted to him. -- Fr.

[51] 't the noun substantive translated a sign, and 't the particle indicating an accusative case, are the same word in Hebrew, if points are not used. Hence Calvin has called the 't here a particle, though avowedly commenting upon its purport as a noun. -- W

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"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 …
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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