Exodus 4:28

Aaron met him in the mount of God, and kissed him--After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.

Moses is here going to Egypt, and we are told,
I. How God met him in anger, Exo 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 (Sa1 2:29); and see Mat 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, Exo 4:27, Exo 4:28. 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, Exo 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, Exo 4:29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (Exo 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.

Exodus 4:24-31

24. And it came to pass by the way in the inn, that the Lord met him, and sought to kill him.

24. Accidit autem in itinere, in hospitio, ut occurreret ei Jehova, et quaereret occidere eum.

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.

25. Et tulit Sephora lapidem (vel, gladium) acutum, et amputavit praeputium filii sui, et projecit ad pedes ejus: ac dixit, Certe sponsus sanguinum tu mihi es.

26. So he let him go: then she said, A bloody husband thou art, because of the circumcision.

26. Et quum discederet ab illo, tunc illa dixit, Sponsus sanguinum ob circumcisionem.

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.

27. Dixit autem Jehova ad Aharon, Vade in occursum Mosi in desertum. Profectus est igitur, et occurrit ei in monte Dei, et osculatus est eum.

28. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him.

28. Et indicavit Moses Aharoni omnia verba Jehovae qui miserat eum, et omnia signa quae mandaverat ei.

29. And Moses and Aaron went and gathered together all the elders of the children of Israel.

29. Perrexit igitur Moses et Aharon: congregaveruntque omnes seniores filiorum 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.

30. Et loquutus est Aharon omnia verba quae loquutus fuerat Jehova ad Mosen, fecitque signa coram populo.

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.

31. Et credidit populus: quia audierunt quod visitasset Jehova filios Israel, et quod respexisset afflictionem eorum: et se incurvando adoraverunt.

24. And it came to pass by the way. The expression, "the Lord met him," is here used in a bad sense, for an adverse meeting, or hostile encounter; as though Moses should say that the hand of the Lord was against him to interrupt his journey. In what form He appeared we know not, except that the words pretty plainly imply that Moses was assured of His anger, so as to be aware that his death was near. For had he not been instructed by revelation or by an angel, it would not have at all profited him to be shewn the impending danger. Nevertheless the cause is not expressed for which he perceived that God was so angry with him; except that we may gather it from what follows. For why should Zipporah have taken a sharp stone or knife and circumcised her son, had she not known that God was offended at his uncircumcision? Certain Rabbins, then, are unwise in their conjecture, that Moses had provoked God's vengeance on this occasion against himself, because he took his wife and children with him as being a useless charge, which would be likely to encumber him. They pronounce also, too boldly, on the nature of his scourge, viz., that he was afflicted by a severe disease, which endangered his life. Be it sufficient for us to know that he was terrified by the approach of certain destruction, and that, at the same time, the cause of his affliction was shewn him, so that he hastened to seek for a remedy. For, as we have just said, it would never have otherwise occurred to himself or his wife to circumcise the child to appease God's wrath; and it will appear a little further on, that God was, as it were, propitiated by this offering, since he withdrew his hand, and took away the tokens of his wrath. I therefore unhesitatingly conclude, that vengeance was declared against Moses for his negligence, which was connected with still heavier sins; for he had not omitted his son's circumcision from forgetfulness, or ignorance, or carelessness only, but because he was aware that it was disagreeable either to his wife or to his father-in-law. Therefore, lest. his wife should quarrel with him, or his father-in-law trouble him, he preferred to gratify them than to give occasion for divisions, or enmity, or disturbance. In the meantime, however, for the sake of the favour of men he neglected to obey God. This false dealing was no light offense, since nothing is more intolerable than to defraud God of his due obedience, in order to please men. There was a mixture too of distrust and ingratitude in it; for, if the favour of God had had its due weight, he would have been withholden by no fear from this pious duty. Let us then learn from hence to use reverently the sacraments, which are the seals of God's grace, lest he should severely avenge our despisal of them; and at the same time we should remember that the external profession of piety, and the worship of God is a sacrifice so pleasant to God, that he will not allow us to omit the care of diligently testifying it as if it were a matter of small importance. Not that he cares for the ceremonies themselves, but because he would have honor paid to the pledges of his grace, in proportion to the benefit which is received from them. On this account Paul bears witness, that a pestilence raged among the Corinthians when the Lord's supper was profaned, (1 Corinthians 11:30;) because it was an act of impiety that so precious a treasure should be lightly esteemed. But it is worthy of observation, that whereas Moses had two sons with him, mention is here only made of one; from whence is deduced the probable conjecture that one of the two was circumcised. [61] Some think that Eliezer, the eldest, was not so, because Moses had not dared to confess his religion so soon, and to awaken hatred on account of it. But I should rather imagine that when, in regard to one he had experienced the hostility of his family, he omitted it in the case of the second, to avoid the anger of his wife or his father-in-law; for if, in the lapse of time, he had attained more courage, he would not have hesitated to correct the former omission; but, worn out by domestic quarrels, he at last departed from his duty. By this example we are warned that we have daily need of God's help to support our strength, lest our courage should fail us, and our zeal should gradually grow cold or luke-warm; for Satan is constantly devising many temptations, by which he may either destroy or lessen our diligence. Therefore, whosoever desires to approve himself to God in the whole course of his life, must prepare the armor and the strength for enduring this contest; for if Moses was deficient in perseverance, we shall be equally, or even more liable to the same failure, unless the Lord uphold us by his Spirit.

25. Then Zipporah took a sharp stone. Because the wife here improperly assumed this office, some of the Rabbins conjecture that this was done in the absence of her husband; but the context contradicts them; and therefore I doubt not but that she seized hold of a knife or a stone hastily, as is common in times of fear and confusion. For fear had so affected her mind, that she did not act with consideration. Moses, too, might have lain incapable in his anxiety. Certainly the child was not duly circumcised; and still it is plain from the event, that the ceremony thus rashly performed pleased God; for it is immediately added, that "He let him go." For thus I interpret it, that the scourge of God ceased or was removed, because he was pacified by the repentance both of Moses and of Zipporah, although it was improper [62] in itself; not that imperfect obedience is pleasing to God absolutely, but relatively, through indulgence, it is sometimes approved. Thus punishment was remitted in the case of wicked Ahab, when for a season he was humbled, on account of his hypocritical tears. (1 Kings 21:29.) When, therefore, Zipporah, who had opposed her husband, circumcised her son with her own hands, although she had not yet seriously repented, yet God was contented with the suppression of her pride, so as to cease from afflicting Moses. Still we must not take this as an example, as if, by manifesting the signs of repentance, hypocrites would always find God merciful; but rather he sometimes graciously pardons the unworthy, as far as the infliction of punishment goes, that, by this kindness, he may invite us to true and sincere repentance. Let us conclude, then, that the confusion of Zipporah, and the stupor of Moses were pardoned; whilst she rashly hastened to circumcise her son, not out of presumption, but yielding to the fears of destruction threatened by God. Thus [63] their folly is confuted who wish to obtain a color for baptism by women from this passage; for they contend that if infants be in danger of death, they may be properly baptized by women, because Zipporah circumcised her son. But they will themselves allow that, if a man be present, a woman could not lawfully administer this sacrament. It is a perversion, then, to lay down a rule from a confused and hasty act.

25. And cast it at his feet. The word ng, negang, which some construe "she held," is more properly taken transitively. For although, in some degree, as necessity compelled, Zipporah submitted herself to God, yet, aroused to violent anger, she turns against her husband, and fiercely reproaches him with being "a bloody husband." Hence we perceive how far she was from a pious disposition to obey; since she thus furiously attacks her husband, and vents her wrath on him, on no other account but that God had extorted from her the circumcision of her son. Some think that she spoke this to her son, from an impulse of maternal grief or pity; but they wrest the words too violently; and it is better to keep to the natural meaning, viz., that she expostulated with her husband, because she had redeemed his life by the loss of her child's blood.

27. And the Lord said to Aaron. When, from the long lapse of time, Aaron must have supposed that his brother had died in exile, he now receives the joyful announcement, from the mouth of God, that he is alive; and not only so, but he is excited with the hope of His special favor; for, although God does not explain in detail what he had decreed to do and prepared, yet, by his revelation, he promises him something unusual and unexpected. But the brevity of the command is remarkable, for God says not a word of the deliverance, but desires him to be the disciple of his younger brother; and although, by his promptitude, he manifested the greatest zeal and anxiety to obey, still he is not put on an equality with Moses, who is slow, and dubious, and vacillating, and almost supine; but he is commanded to learn of him the design of God. Only, lest he should question his own and his brother's vocation, he is instructed by a divine vision, that God is the author of the whole transaction, which serves as a recommendation of the verbal information he is to receive. For although Aaron was the messenger of God, and the organ of the Holy Spirit, we still see that he was not exempt from the usual condition to which we are subjected, of hearing God's word at the mouth of man. If, then, there are any who object to be taught by the medium of man's voice, they are not worthy of having God as their Teacher and Master; for it is soon after added, that Moses related all that was commanded him, as well as the great power which had been delegated to him of working miracles. But Aaron himself, although the elder, not only paid honor to his brother, whom he knew to be a Prophet of the Lord; but willingly submitted himself to him as to an angel. The kiss is mentioned as a sign of recognition, by which he testified the firmness of his faith.

29. And Moses and Aaron went. We are here briefly told how faithfully and religiously the two brothers executed the commands of God. They gather together the elders of the people, because the mighty multitude, as we are told they were, could not be collected in one place. Besides, God wished not to contend by means of the tumultuous and confused clamor of a mob, but with the miracles, which calmly breathed forth his divine power. But it is again worthy of observation, that Aaron is substituted to speak in the place of Moses. For if slowness of speech prevented Moses from doing so, why is not God's discourse directed to Aaron? Wherefore is this circuitous proceeding, that he promulgates to the people not what he himself heard directly, but received indirectly through his brother, except that this mode is agreeable to God for the purpose of proving their faith? For while by this proof the humility and modesty of Aaron were exhibited, since he objected not to depend on his brother's mouth, so also the tractableness of the elders appears in suffering the commands of God to be thus passed to them from hand to hand, and in not scrupulously inquiring why God did not directly address themselves, or thunder from on high. They were, [64] however, aided by the miracles, because they were so stupified by their miseries that otherwise simple preaching would have had no weight with them.

31. And the people believed. Either this is a synecdoche, a part of the people being put for the whole, or else Moses signifies that after the announcement was published, all with one consent embraced the message of their deliverance. I prefer the former meaning; because their solemn adoration is immediately subjoined, which could only have taken place in a public assembly. But we shall presently see how fickle and infirm was their belief. It is plain, from its levity and inconstancy, that it was without any living root. But it is not unusual that the word belief should be improperly applied to a mere assent and disposition to believe, which speedily passes away. Thus Christ (Mark 4:15) speaks of the faith of many as transient. "The people," therefore, "believed," when they heard that their afflictions were regarded by God, since that statement carried with it credibility and authority; but it was such belief as might be dissipated by the first adverse wind; and so, indeed, it happened. This passage, then, teaches, that theirs is no great attainment, and that they are deserving of no great praise, who eagerly and joyfully receive what is propounded to them in God's name, unless faith, being deeply rooted in their hearts, sustains itself boldly against the assaults of temptation. Some connect the clauses differently, [65] "The people believed; and when they heard that assistance in their calamities awaited them, gave thanks to God." But the copula is here rightly resolved into the expositive particle, and the sense is -- "When the people had heard what Aaron reported, they believed." God's visiting them here expresses the actual occurrence, viz., that God was willing to render them aid in their sore distress. Their "worshipping" was in token of their gratitude, because it was not enough for them privately and individually to reflect on the favor of God, unless they also openly manifested their religious feeling; not as if God greatly requires outward ceremonies, but because they are useful supports to our infirmity, and it is right, that not the mind only, but the body also, should be employed in the service of God.

Footnotes:

[61] The sense demands this translation, and the French Version confirms it; though the name is there omitted. As I presume there is no reason to doubt that Eliezer was the youngest, (compare Exodus 18:3, 4, with 1 Chronicles 23:15,) an accidental substitution of one name for the other must have probably been made.

[62] Praepostera -- Lat. Vicieuse. -- Fr.

[63] The conduct of Zipporah on this occasion, as well as the argument founded on it for lay-baptism, is amply discussed by Calvin himself, in his Institutes, book 4. chap. 16. 22. -- Calvin Soc. Transl., vol. 3, pp. 346, 347.

[64] "Cependant Dieu ait supplee a leur infirmite par l'aide des miracles;" still God helped their infirmity by the assistance of the miracles. -- Fr.

[65] As in A.V.; and this rendering is confirmed by Dathe, "Hi fidem habuerunt; et cum audirent," etc.

The Lord said to Aaron - See Exo 4:14. By some secret but powerful movement on Aaron's mind, or by some voice or angelic ministry, he was now directed to go and meet his brother Moses; and so correctly was the information given to both, that they arrived at the same time on the sacred mountain.

And Moses told Aaron all the words of the Lord, who had sent him,.... He declared his mission and commission from God, and gave him the particulars of what was to be said both to the people of Israel and to the king of Egypt; and this he did, because Aaron was to be his spokesman unto them:

and all the signs which he had commanded him; to do, first before the children of Israel, and then before Pharaoh; before the one to obtain credit of them, as being sent of God, and before the other to get leave of him for the departure of Israel out of Egypt.

Return of Moses to Egypt. - Exo 4:19-23. On leaving Midian, Moses received another communication from God with reference to his mission to Pharaoh. The word of Jehovah, in Exo 4:19, is not to be regarded as a summary of the previous revelation, in which case ויּאמר would be a pluperfect, nor as the account of another writer, who placed the summons to return to Egypt not in Sinai but in Midian. It is not a fact that the departure of Moses is given in Exo 4:18; all that is stated there is, that Jethro consented to Moses' decision to return to Egypt. It was not till after this consent that Moses was able to prepare for the journey. During these preparations God appeared to him in Midian, and encouraged him to return, by informing him that all the men who had sought his life, i.e., Pharaoh and the relatives of the Egyptian whom he had slain, were now dead.
Exo 4:20
Moses then set out upon his journey, with his wife and sons. בּניו is not to be altered into בּנו, as Knobel supposes, notwithstanding the fact that the birth of only one son has hitherto been mentioned (Exo 2:22); for neither there, nor in this passage (Exo 4:25), is he described as the only son. The wife and sons, who were still young, he placed upon the ass (the one taken for the purpose), whilst he himself went on foot with "the staff of God" - as the staff was called with which he was to perform the divine miracles (Exo 4:17) - in his hand. Poor as his outward appearance might be, he had in his hand the staff before which the pride of Pharaoh and all his might would have to bow.
Exo 4:21
"In thy going (returning) to Egypt, behold, all the wonders which I have put into thy hand, thou doest them before Pharaoh." מופת, τὸ τέρας, portentum, is any object (natural event, thing, or person) of significance which surpasses expectation or the ordinary course of nature, and excites wonder in consequence. It is frequently connected with אות, σημεῖον, a sign (Deu 4:34; Deu 6:22; Deu 7:19, etc.), and embraces the idea of אות within itself, i.e., wonder-sign. The expression, "all those wonders," does not refer merely to the three signs mentioned in Exo 4:2-9, but to all the miracles which were to be performed by Moses with the staff in the presence of Pharaoh, and which, though not named, were put into his hand potentially along with the staff. - But all the miracles would not induce Pharaoh to let Israel go, for Jehovah would harden his heart. את־לבּו אחזּק אני, lit., I will make his heart firm, so that it will not move, his feelings and attitude towards Israel will not change. For אחזּק אני or וחזּקתּי (Exo 14:4) and מחזּק אני (Exo 14:17), we find אקשׁה אני in Exo 7:3, "I will make Pharaoh's heart hard, or unfeeling;" and in Exo 10:1, הכבּדתּי אני "I have made his heart heavy," i.e., obtuse, or insensible to impressions or divine influences. These three words are expressive of the hardening of the heart.
The hardening of Pharaoh is ascribed to God, not only in the passages just quoted, but also in Exo 9:12; Exo 10:20, Exo 10:27; Exo 11:10; Exo 14:8; that is to say, ten times in all; and that not merely as foreknown or foretold by Jehovah, but as caused and effected by Him. In the last five passages it is invariably stated that "Jehovah hardened (יהזּק) Pharaoh's heart." But it is also stated just as often, viz., ten times, that Pharaoh hardened his own heart, or made it heavy or firm; e.g., in Exo 7:13, Exo 7:22; Exo 8:15; Exo 9:35, לב ויּחזק "and Pharaoh's heart was (or became) hard;" Exo 7:14, לב כּבד "Pharaoh's heart was heavy;" in Exo 9:7, ל יכבּד; in Exo 8:11, Exo 8:28; Exo 9:34, את־לבּו ויּכבּד or והכבּד; in Exo 13:15, פ הקשׁה כּי "for Pharaoh made his heart hard." According to this, the hardening of Pharaoh was quite as much his own act as the decree of God. But if, in order to determine the precise relation of the divine to the human causality, we look more carefully at the two classes of expressions, we shall find that not only in connection with the first sign, by which Moses and Aaron were to show their credentials as the messengers of Jehovah, sent with the demand that he would let the people of Israel go (Exo 7:13-14), but after the first five penal miracles, the hardening is invariably represented as his own. After every one of these miracles, it is stated that Pharaoh's heart was firm, or dull, i.e., insensible to the voice of God, and unaffected by the miracles performed before his eyes, and the judgments of God suspended over him and his kingdom, and he did not listen to them (to Moses and Aaron with their demand), or let the people go (Exo 7:22; Exo 8:8, Exo 8:15, Exo 8:28; Exo 9:7). It is not till after the sixth plague that it is stated that Jehovah made the heart of Pharaoh firm (Exo 9:12). At the seventh the statement is repeated, that "Pharaoh made his heart heavy" (Exo 9:34-35); but the continued refusal on the part of Pharaoh after the eighth and ninth (Exo 10:20, Exo 10:27) and his resolution to follow the Israelites and bring them back again, are attributed to the hardening of his heart by Jehovah (Exo 14:8, cf. Exo 14:4 and Exo 14:17). This hardening of his own heart was manifested first of all in the fact, that he paid not attention to the demand of Jehovah addressed to him through Moses, and would not let Israel go; and that not only at the commencement, so long as the Egyptian magicians imitated the signs performed by Moses and Aaron (though at the very first sign the rods of the magicians, when turned into serpents, were swallowed by Aaron's, Exo 7:12-13), but even when the magicians themselves acknowledged, "This is the finger of God" (Exo 8:19). It was also continued after the fourth and fifth plagues, when a distinction was made between the Egyptians and the Israelites, and the latter were exempted from the plagues, - a fact of which the king took care to convince himself (Exo 9:7). And it was exhibited still further in his breaking his promise, that he would let Israel go if Moses and Aaron would obtain from Jehovah the removal of the plague, and in the fact, that even after he had been obliged to confess, "I have sinned, Jehovah is the righteous one, I and my people are unrighteous" (Exo 9:27), he sinned again, as soon as breathing-time was given him, and would not let the people go (Exo 9:34-35). Thus Pharaoh would not bend his self-will to the will of God, even after he had discerned the finger of God and the omnipotence of Jehovah in the plagues suspended over him and his nation; he would not withdraw his haughty refusal, notwithstanding the fact that he was obliged to acknowledge that it was sin against Jehovah. Looked at from this side, the hardening was a fruit of sin, a consequence of that self-will, high-mindedness, and pride which flow from sin, and a continuous and ever increasing abuse of that freedom of the will which is innate in man, and which involves the possibility of obstinate resistance to the word and chastisement of God even until death. As the freedom of the will has its fixed limits in the unconditional dependence of the creature upon the Creator, so the sinner may resist the will of God as long as he lives. But such resistance plunges him into destruction, and is followed inevitably by death and damnation. God never allows any man to scoff at Him. Whoever will not suffer himself to be led, by the kindness and earnestness of the divine admonitions, to repentance and humble submission to the will of God, must inevitably perish, and by his destruction subserve the glory of God, and the manifestation of the holiness, righteousness, and omnipotence of Jehovah.
But God not only permits a man to harden himself; He also produces obduracy, and suspends this sentence over the impenitent. Not as though God took pleasure in the death of the wicked! No; God desires that the wicked should repent of his evil way and live (Eze 33:11); and He desires this most earnestly, for "He will have all men to be saved and to come unto the knowledge of the truth" (Ti1 2:4, cf. Pe2 3:9). As God causes His earthly sun to rise upon the evil and the good, and sendeth rain on the just and the unjust (Mat 5:45), so He causes His sun of grace to shine upon all sinners, to lead them to life and salvation. But as the earthly sun produces different effects upon the earth, according to the nature of the soil upon which it shines, so the influence of the divine sun of grace manifests itself in different ways upon the human heart, according to its moral condition.
(Note: "The sun, by the force of its heat, moistens the wax and dries the clay, softening the one and hardening the other; and as this produces opposite effects by the same power, so, through the long-suffering of God, which reaches to all, some receive good and others evil, some are softened and others hardened." - (Theodoret, quaest. 12 in Ex.))
The penitent permit the proofs of divine goodness and grace to lead them to repentance and salvation; but the impenitent harden themselves more and more against the grace of God, and so become ripe for the judgment of damnation. The very same manifestation of the mercy of God leads in the case of the one to salvation and life, and in that of the other to judgment and death, because he hardens himself against that mercy. In this increasing hardness on the part of the impenitent sinner against the mercy that is manifested towards him, there is accomplished the judgment of reprobation, first in God's furnishing the wicked with an opportunity of bringing fully to light the evil inclinations, desires, and thoughts that are in their hearts; and then, according to an invariable law of the moral government of the world, in His rendering the return of the impenitent sinner more and more difficult on account of his continued resistance, and eventually rendering it altogether impossible. It is the curse of sin, that it renders the hard heart harder, and less susceptible to the gracious manifestations of divine love, long-suffering, and patience. In this twofold manner God produces hardness, not only permissive but effective; i.e., not only by giving time and space for the manifestation of human opposition, even to the utmost limits of creaturely freedom, but still more by those continued manifestations of His will which drive the hard heart to such utter obduracy that it is no longer capable of returning, and so giving over the hardened sinner to the judgment of damnation. This is what we find in the case of Pharaoh. After he had hardened his heart against the revealed will of God during the first five plagues, the hardening commenced on the part of Jehovah with the sixth miracle (Exo 9:12), when the omnipotence of God was displayed with such energy that even the Egyptian magicians were covered with the boils, and could no longer stand before Moses (Exo 9:11). And yet, even after this hardening on the part of God, another opportunity was given to the wicked king to repent and change his mind, so that on two other occasions he acknowledged that his resistance was sin, and promised to submit to the will of Jehovah (Exo 9:27., Exo 10:16.). But when at length, even after the seventh plague, he broke his promise to let Israel go, and hardened his heart again as soon as the plague was removed (Exo 9:34-35), Jehovah so hardened Pharaoh's heart that he not only did not let Israel go, but threatened Moses with death if he ever came into his presence again (Exo 10:20, Exo 10:27-28). The hardening was now completed so that he necessarily fell a victim to judgment; though the very first stroke of judgment in the slaying of the first-born was an admonition to consider and return. And it was not till after he had rejected the mercy displayed in this judgment, and manifested a defiant spirit once more, in spite of the words with which he had given Moses and Aaron permission to depart, "Go, and bless me also" (Exo 12:31-32), that God completely hardened his heart, so that he pursued the Israelites with an army, and was overtaken by the judgment of utter destruction.
Now, although the hardening of Pharaoh on the part of Jehovah was only the complement of Pharaoh's hardening of his own heart, in the verse before us the former aspect alone is presented, because the principal object was not only to prepare Moses for the opposition which he would meet with from Pharaoh, but also to strengthen his weak faith, and remove at the very outset every cause for questioning and omnipotence of Jehovah. If it was by Jehovah Himself that Pharaoh was hardened, this hardening, which He not only foresaw and predicted by virtue of His omniscience, but produced and inflicted through His omnipotence, could not possibly hinder the performance of His will concerning Israel, but must rather contribute to the realization of His purposes of salvation and the manifestation of His glory (cf. Exo 9:16; Exo 10:2; Exo 14:4, Exo 14:17-18).
Exo 4:22-23
In order that Pharaoh might form a true estimate of the solemnity of the divine command, Moses was to make known to him not only the relation of Jehovah to Israel, but also the judgment to which he would be exposed if he refused to let Israel go. The relation in which Israel stood to Jehovah was expressed by God in the words, "Israel is My first-born son." Israel was Jehovah's son by virtue of his election to be the people of possession (Deu 14:1-2). This election began with the call of Abraham to be the father of the nation in which all the families of the earth were to be blessed. On the ground of this promise, which was now to be realized in the seed of Abraham by the deliverance of Israel out of Egypt, the nation of Israel is already called Jehovah's "son," although it was through the conclusion of the covenant at Sinai that it was first exalted to be the people of Jehovah's possession out of all the nations (Exo 19:5-6). The divine sonship of Israel was therefore spiritual in its nature: it neither sprang from the fact that God, as the Creator of all nations, was also the Creator, or Begetter, and Father of Israel, nor was it founded, as Baumgarten supposes, upon "the physical generation of Isaac, as having its origin, not in the power of nature, but in the power of grace." The relation of God, as Creator, to man His creature, is never referred to in the Old Testament as that of a father to a son; to say nothing of the fact that the Creator of man is Elohim, and not Jehovah. Wherever Jehovah is called the Father, Begetter, or Creator of Israel (even in Deu 32:18; Jer 2:27; Isa 44:8; Mal 1:6 and Mal 2:10), the fatherhood of God relates to the election of Israel as Jehovah's people of possession. But the election upon which the υἱοθεσία of Israel was founded, is not presented in the aspect of a "begetting through the Spirit;" it is spoken of rather as acquiring or buying (קנה), making (עשׂה), founding or establishing (כּנן, Deu 32:6). Even the expressions, "the Rock that begat thee," "God that bare thee" (Deu 32:18), do not point to the idea of spiritual generation, but are to be understood as referring to the creation; just as in Psa 90:2, where Moses speaks of the mountains as "brought forth" and the earth as "born." The choosing of Israel as the son of God was an adoption flowing from the free grace of God which involved the loving, fatherly treatment of the son, and demanded obedience, reverence, and confidence towards the Father (Mal 1:6). It was this which constituted the very essence of the covenant made by Jehovah with Israel, that He treated it with mercy and love (Hos 11:1; Jer 31:9, Jer 31:20), pitied it as a father pitieth his children (Psa 103:13), chastened it on account of its sins, yet did not withdraw His mercy from it (Sa2 7:14-15; Psa 89:31-35), and trained His son to be a holy nation by the love and severity of paternal discipline. - Still Israel was not only a son, but the "first-born son" of Jehovah. In this title the calling of the heathen is implied. Israel was not to be Jehovah's only son, but simply the first-born, who was peculiarly dear to his Father, and had certain privileges above the rest. Jehovah was about to exalt Israel above all the nations of the earth (Deu 28:1). Now, if Pharaoh would not let Jehovah's first-born son depart, he would pay the penalty in the life of his own first-born (cf. Exo 12:29). In this intense earnestness of the divine command, Moses had a strong support to his faith. If Israel was Jehovah's first-born son, Jehovah could not relinquish him, but must deliver His son from the bondage of Egypt.
Exo 4:24-26
But if Moses was to carry out the divine commission with success, he must first of all prove himself to be a faithful servant of Jehovah in his own house. This he was to learn from the occurrence at the inn: an occurrence which has many obscurities on account of the brevity of the narrative, and has received many different interpretations. When Moses was on the way, Jehovah met him at the resting-place (מלון, see Gen 42:27), and sought to kill him. In what manner, is not stated: whether by a sudden seizure with some fatal disease, or, what is more probable, by some act proceeding directly from Himself, which threatened Moses with death. This hostile attitude on the part of God was occasioned by his neglect to circumcise his son; for, as soon as Zipporah cut off (circumcised) the foreskin of her son with a stone, Jehovah let him go. צור = צוּר, a rock, or stone, here a stone knife, with which, according to hereditary custom, the circumcision commanded by Joshua was also performed; not, however, because "stone knives were regarded as less dangerous than those of metal," nor because "for symbolical reasons preference was given to them, as a simple production of nature, over the metal knives that had been prepared by human hands and were applied to daily use." For if the Jews had detected any religious or symbolical meaning in stone, they would never have given it up for iron or steel, but would have retained it, like the Ethiopian tribe of the Alnaii, who used stone knives for that purpose as late as 150 years ago; whereas, in the Talmud, the use of iron or steel knives for the purpose of circumcision is spoken of, as though they were universally employed. Stone knives belong to a time anterior to the manufacture of iron or steel; and wherever they were employed at a later period, this arose from a devoted adherence to the older and simpler custom (see my Commentary on Jos 5:2). From the word "her son," it is evident that Zipporah only circumcised one of the two sons of Moses (Exo 4:20); so that the other, not doubt the elder, had already been circumcised in accordance with the law. Circumcision had been enjoined upon Abraham by Jehovah as a covenant sign for all his descendants; and the sentence of death was pronounced upon any neglect of it, as being a breach of the covenant (Gen 17:14). Although in this passage it is the uncircumcised themselves who are threatened with death, yet in the case of children the punishment fell upon the parents, and first of all upon the father, who had neglected to keep the commandment of God. Now, though Moses had probably omitted circumcision simply from regard to his Midianitish wife, who disliked this operation, he had been guilty of a capital crime, which God could not pass over in the case of one whom He had chosen to be His messenger, to establish His covenant with Israel. Hence He threatened him with death, to bring him to a consciousness of his sin, either by the voice of conscience or by some word which accompanied His attack upon Moses; and also to show him with what earnestness God demanded the keeping of His commandments. Still He did not kill him; for his sin had sprung from weakness of the flesh, from a sinful yielding to his wife, which could both be explained and excused on account of his position in the Midianite's house. That Zipporah's dislike to circumcision had been the cause of the omission, has been justly inferred by commentators from the fact, that on Jehovah's attack upon Moses, she proceeded at once to perform what had been neglected, and, as it seems, with inward repugnance. The expression, "She threw (the foreskin of her son) at his (Moses') feet," points to this (ל הגּיע, as in Isa 25:12). The suffix in רגליו (his feet) cannot refer to the son, not only because such an allusion would give no reasonable sense, but also because the suffix refers to Moses in the immediate context, both before (in המיתו, Exo 4:24) and after (in ממּנּוּ, Exo 4:26); and therefore it is simpler to refer it to Moses here. From this it follows, then, that the words, "a blood-bridegroom art thou to me," were addressed to Moses, and not to the boy. Zipporah calls Moses a blood-bridegroom, "because she had been compelled, as it were, to acquire and purchase him anew as a husband by shedding the blood of her son" (Glass). "Moses had been as good as taken from her by the deadly attack which had been made upon him. She purchased his life by the blood of her son; she received him back, as it were, from the dead, and married him anew; he was, in fact, a bridegroom of blood to her" (Kurtz). This she said, as the historian adds, after God had let Moses, go, למּוּלות, "with reference to the circumcisions." The plural is used quite generally and indefinitely, as Zipporah referred not merely to this one instance, but to circumcision generally. Moses was apparently induced by what had occurred to decide not to take his wife and children with him to Egypt, but to send them back to his father-in-law. We may infer this from the fact, that it was not till after Israel had arrived at Sinai that he brought them to him again (Exo 18:2).
Exo 4:27-31
After the removal of the sin, which had excited the threatening wrath of Jehovah, Moses once more received a token of the divine favour in the arrival of Aaron, under the direction of God, to meet him at the Mount of God (Exo 3:1). To Aaron he related all the words of Jehovah, with which He had sent (commissioned) him (שׁלח with a double accusative, as in Sa2 11:22; Jer 42:5), and all the signs which He had commanded him (צוּה also with a double accusative, as in Gen 6:22). Another proof of the favour of God consisted of the believing reception of his mission on the part of the elders and the people of Israel. "The people believed" (ויּאמן) when Aaron communicated to them the words of Jehovah to Moses, and did the signs in their presence. "And when they heard that Jehovah had visited the children of Israel, and had looked upon their affliction, they bowed and worshipped." (Knobel is wrong in proposing to alter ישׁמעוּ into ישׂמחוּ, according to the Sept. rendering, καὶ ἐχάρη). The faith of the people, and the worship by which their faith was expressed, proved that the promise of the fathers still lived in their hearts. And although this faith did not stand the subsequent test (Exo 5), yet, as the first expression of their feelings, it bore witness to the fact that Israel was willing to follow the call of God.