I. HE WAS AS YET UNFURNISHED WITH DISTINCT CREDENTIALS. In so grave a matter Moses could not expect the people to believe his bare word. This was a real difficulty. Before committing themselves to his proposals, the Hebrews would be entitled to ask for very distinct proofs that the message brought to them had really come from God - that there was no mistake, no deception. God acknowledges the justice of this plea, by furnishing Moses with the credentials that he needed. From which we gather that it is no part of the business of a preacher of the Gospel to run down "evidences." Evidences are both required and forthcoming. God asks no man to confide in a message as of Divine authority, without furnishing him with sufficient grounds for believing that this character really belongs to it. The reality of revelation, the supernatural mission of Christ, the inspiration of prophets and apostles, the authority of Scripture, all admit of proof; and it is the duty of the preacher to keep this fact in view, and in delivering his message, to exhibit along with the message the evidences of its Divine original.

II. MORAL CAUSES, AS DISTINGUISHED FROM MERE DEFICIENCY OF EVIDENCE, WOULD MAKE IT DIFFICULT FOR HIM TO SECURE CREDENCE. Moses anticipated being met, not simply with hesitation and suspense of judgment, which would be all that the mere absence of credentials would warrant, but by positive disbelief. "The Lord hath not appeared to thee." How account for this?

1. The message he had to bring was a very wonderful one. He had to ask the people to believe that, after centuries of silence, God, the God of the patriarchs, had again appeared to him, and had spoken with him. This in itself was not incredible, but it would assume an incredible aspect to those whose faith in a living God had become shadowy and uninfluential - who had learned to look on such appearances as connected, not with the present, but with a distant and already faded past. Credulous enough in some things, they would be incredulous as to this; just as a believer in witchcraft or fairies might be the hardest to convince of a case of the supernatural aside from the lines of his ordinary thinking and beliefs. It is a similar difficulty which the preacher of the Gospel has to encounter in the indisposition of the natural mind to believe in anything outside of, or beyond, the sphere in which it ordinarily works and judges, - the sphere of things sensible (John 14:17). The supernatural is strange to it. It pushes it aside as inherently incredible, or at least as of no interest to it. From this the advance is easy to that which is so peculiarly a characteristic of our age, the denial of the supernatural as such - the fiat assertion that miracle is impossible.

2. The announcement contained in his message was so good as almost to surpass belief. Great good news has often this effect of producing incredulity. Cf. Genesis 45:26, - "Jacob's heart fainted, and he believed them not," and Psalm 126. And would not the Hebrews require evidence for the great good news that God had visited them, and was about to bring them out of Egypt, and plant them in Caanan! In like manner, is it not vastly wonderful, almost passing belief, that God should have done for man all that the Gospel declares him to have done! Sending his Son, making atonement for sin, etc.

3. The difficulties in the way of the execution of the purpose seemed insuperable. Even with God on their side, it might seem to the Israelites as if the chances of their deliverance from Pharaoh were very small. True, God was omnipotent; but we know little if we have not learned how much easier it is to believe in God's power in the abstract, than to realise that this power is able to cope successfully with the actual difficulties of our position. The tendency of unbelief is to "limit the Holy One of Israel" (Psalm 78:41). And this tendency is nowhere more manifest than in the difficulty men feel in believing that the Gospel of the Cross is indeed the very "power of God unto salvation" - able to cope with and overcome the moral evil of the world, and of their own hearts.

4. One difficulty Moses would not have to contend with, viz.: aversion to his message in itself. For, after all, the message brought to the Israelites was in the line of their own fondest wishes - a fact which ought, if anything could, powerfully to have recommended it. How different with the Gospel, which, with its spiritual salvation, rouses in arms against itself every propensity of a heart at enmity against God! The Israelites must at least have desired that Moses' message would turn out to be true; but not so the mass of the hearers of the Gospel. They desire neither God nor his ways; have no taste for his salvation; are only eager to find excuses for getting rid of the unwelcome truths. To overcome an obstacle of this kind, more is needed than outward credentials - even an effectual working of the Holy Ghost.

III. INFERENCES FROM THESE CONSIDERATIONS.

1. Preachers of the Gospel must prepare themselves for encountering unbelief. It is the old complaint - "Who hath believed our report?" (Isaiah 53:1).

2. The success of Moses in overcoming the people's unbelief shows that he must have possessed decisive credentials of his mission. The complaint of this verse does not tally with what is sometimes alleged as to the unlimited drafts that may be made on human credulity. Moses did not find the people all readiness to believe him. He was bringing them a message in the line of their dearest wishes, yet he anticipated nothing but incredulity. He had never much reason to complain of the over-credulity of the Israelites; his complaint was usually of their unbelief. Even after signs and wonders had been wrought, he had a constant battle to fight with their unbelieving tendencies. How then, unless his credentials had been of the clearest and most decisive kind, could he possibly have succeeded? For, mark

(1) It was not merely a few enthusiasts he had to carry with him, but the whole body of the people.

(2) He was no demagogue, but a man of slow, diffident, self-distrustful nature, the last man who might be expected to play successfully on popular credulity or enthusiasm.

(3) His plans were not to be laid before the multitude at all, but before the "elders" - the cool, cautious heads of the nation, who would be sure to ask him for very distinct credentials before committing themselves to a contest with Pharaoh. The inference is that there must have been a true supernatural in the founding of the Mosaic era; as afterwards there must have been a true supernatural in the founding of the Christian era. Imposture, credulity, the force of mere ideas, the commanding power of a great personality, are, together or apart, incapable of explaining all the facts. Wonders must have been wrought, alike in the accrediting of the mission of Moses and in the stupendous work of the deliverance itself. - J.O.

I. AS ATTESTATIONS OF HIS DIVINE COMMISSION (ver. 5, 8). Divine power is supernaturally exercised in proof of Moses' title to speak with Divine authority. This is a clear case of the use of miracles as credentials of a mission, and confutes those who reason that this view of miracles has no basis in Scripture. The character of the signs was not to be disregarded, but the immediate circumstance which gave them evidential value was the fact of supernatural origin. Practically, signs of the kind wrought by Moses would be felt to be incontestable proofs of his Divine commission; and it is difficult to see how otherwise his message could have been authenticated. Why should this be objected to? Why, if the message is worthy of God, and the work of power is also worthy of God, should the work of power not be employed to add authority to the word, as indicating with certainty the source from which it comes?

II. AS SIGNIFICANT OR PARABOLIC ACTS. This is implied in their character as "signs." They had had of themselves a "voice." They told over again what Moses had explained in words, while they exhibited in symbol the superiority of Jehovah to the king and gods of Egypt.

1. Sign 1st. - The impotence of Pharaoh against Jehovah's messenger. This seems to be the import of the turning of the rod into the serpent (vers. 2-5). The serpent "was the symbol of the royal and divine power on the diadem of every Pharaoh."

(1) The rod cast to the ground and changing into a serpent symbolised the effect of the challenge to Pharaoh.

(2) Before this terrible apparition, with its gleaming eyes, inflated neck, hissing tongue, and vehemence of assault, Moses fled in natural terror.

(3) But he is instructed not to fear it, but to seize it by the tail; when there is given a representation of Pharaoh's absolute powerlessness to hurt him in the reconversion of the serpent into the rod. The foe vanishes, and Moses remains master of the situation. The lesson is, that God's servants, charged with the execution of his mission, are more than a match for all the powers of ill that can be arrayed against them. God will bruise even Satan - "that old serpent" - under their feet shortly (Romans 16:20). They wield an authority which gives them for the time a charmed existence, and ensures the defeat of those opposed to them. Cf. with this sign Mark 16:18; Acts 28:5; Revelation 12:6; and instance Luther before the Diet of Worms.

2. Sign 2nd. The power of Jehovah to smite and heal. The symbol of this was at the same time an instance of it - viz, the sudden smiting of Moses' hand with leprosy, followed by as instantaneous a cure (vers. 6-8). Leprosy was peculiarly the theocratic punishment (Miriam, Uzziah, Gehazi). It was probably a common disease among the Israelites, who figure in Egyptian traditions as a nation of lepers, hateful to the gods on account of their pollutions. The obvious teaching of this sign would therefore be

(1) That Jehovah was able to smite with the most grievous plagues, yet

(2) As able to heal when he had smitten. This conveyed both threat and promise.

(1) If the people obeyed his voice, as he had healed the leprous hand, so would he heal them of their natural and spiritual disorders, and lift them out of their despised and unclean state in Egypt; while conversely,

(2) If they resisted, great and sore strokes of the Divine anger would fall upon them; or, if Egypt resisted God's will, it in turn would be smitten by his plagues. The power in both cases was omnipotent and resistless. Thus we are instructed -

1. To fear the stroke of the Divine anger.

2. That God who smites can also heal (Hosea 6:1).

3. That God is more willing to remove judgments than to send them.

4. That God can heal the leprous heart.

5. To fear, above all, that most awful fulfilment of the leprosy symbol - the adjudging of the soul, under Divine wrath, to the unchecked spread of its own corruptions - to the reign of sin within itself. Sign 3rd. - The ruin that would descend on Egypt if God's will continued to be disobeyed. The sign of the turning of a portion of the water of the Nile - the source of Egypt's beauty, fertility, and prosperity - into blood (ver. 9) could only have one meaning. It portended ruin to the state of Egypt. And such would be the inevitable consequence of a contest between Pharaoh and Jehovah, if protracted by the king's obstinacy. In this case there was no reversal of the sign. The end of strife with God is judgment without mercy - utter destruction. Lesson - the folly of striving with the Almighty.

III. AS A SERIES OF SIGNS ADAPTED TO REMOVE DOUBT AT DIFFERENT STAGES (vers. 8, 9). Though, strictly speaking, one sign was enough to attest the Divine commission of him who wrought it, yet God, who condescends to man's infirmity, added sign to sign, thus furnishing a superabundance and accumulation of evidences, and rendering unbelief wholly inexcusable. It has often been observed that the strength of the evidence for revelation lies, not in any single line of proof, but in the cumulative force of a great variety of evidences, some of which strike one class of minds as of peculiar cogency, while minds differently constituted are more impressed by others. In the case before us, a certain progression may be noted; each sign, by peculiar marks, carrying us a step further than its predecessor.

1. In the turning of the rod into the serpent, we have a work of Divine power, but not without a certain resemblance to the feats of the native serpent-charmers. The points of contrast were great, but it might be doubted whether the acts of the magicians were not competent to produce as great a wonder.

2. In the second sign - the stroke of leprosy - this doubt is eliminated, and the presence of Divine power conclusively demonstrated. But Egypt had her gods also, and the question, as it would present itself to those who believed in them, was not simply, Is Jehovah powerful? but, Is his power greater than theirs?

3. The last sign gives the final proof, by working a miracle on the water of the Nile - itself one of Egypt's greater gods. The turning of that sacred water into blood was the death-blow to all hope of help from the Egyptian idols. Observe -

1. The anxiety of God to remove doubt.

2. The ample provision he has made for its removal.

3. The patience with which he bears with man's dulness and slowness of heart.

4. The inexcusableness of unbelief. - J.O.

I. THE POOR EXPECTATIONS MOSES HAD OF A FAVOURABLE RECEPTION FROM ISRAEL. Why should he have these gloomy anticipations? Was the cause of them to be looked for wholly in Israel or wholly in himself. Did he mean to blame his brethren for their unbelief, or did he thus take another way of indicating his own utter distrust of himself? As he expresses no blame of Israel it is not for us to assume that he intended it. He knew very well that to go to his brethren with such a story, would be the very way to make them reject him and laugh him to scorn. He could not but feel that if he had been in their position, he would probably have behaved in the same way. What could it appear but presumptuous to return after forty years' absence from the distant and half-barbarous Midian, and pretend that he had been chosen to deliver Israel - he, a mere weather-beaten shepherd? Truth is stranger than fiction, and for this very reason it is too often believed to be the most improbable of all fictions. Moses thus had every ground to expect that he would be treated either as insane or as the most impudent of impostors. He would have been more easily believed in telling some made-up story than when he told the simple truth. God had looked very kindly and favourably on Moses in all his deeply felt unworthiness; but the very things that commended him to God, hindered him with men. In what a humiliating aspect this word of Moses puts our fallen human nature! When the truth in which we are most of all concerned comes before us, we are tempted to neglect and repudiate it because the messenger does not look sufficiently dignified. Nor is unbelief our only danger. We must labour to have a state of mind in which we shall always not only receive the true but reject the false. We have to do with false apostles as well as true ones. The elders of Israel would have done very wrong if they had rushed into a welcome of Moses on his bare ipse dixit. We must not, in our anxiety to avoid unbelief, deliver ourselves over to credulity. If the world has in it only too many of the unbelieving spirit, so, alas] it has only too many of the deceiving spirit; all the more deceivers because thoroughly deceived themselves. We must try the spirits whether they be of God, and ever live in thankful use of the infallible tests which God has given us.

II. GOD GIVES TO MOSES AMPLE EVIDENCES TO PRODUCE FAITH IN ISRAEL. Observe that God does not simply promise these signs. He works them at once, at least the two that were possible, before the very eyes of Moses. Moses has faith enough to be sure that it is indeed God who is with him at the present hour; but what about the future? True, God had said, "Certainly I will be with thee" (Exodus 3:12), and he might have repeated these words rebukingly. But he remembered that Moses was as yet very ignorant of the fulness of the Divine nature; and he acted with all his own wisdom and tenderness, to cherish the real but as yet very feeble and struggling faith of his servant. When Moses comes into the presence of his brethren, it is to cast down a rod that has already been a serpent, and to stretch forth a hand that has already been snow-white with leprosy. "What is that in thine hand?" - as much as to say, "Take note of it, look at it well, make sure that it is the rough, easily replaced instrument of your daily work." Moses is to be taught that things are not what they seem. He who according to his good pleasure took some of the original matter of the universe, and from it made the red-nature, and from other made the serpent-nature, now by the same power changes in a moment the dead rod into the living serpent, and the living serpent into the dead rod. The healthy hand is all at once infected with leprosy, and even while-Moses is shuddering with the terrible experience, the leprosy is as suddenly taken away. It is a fearful thing to fall into the hands of the living God. As to the significance of these miracles, there is doubtless much that lies beyond our power to ascertain. Assuredly they had in them perfect propriety beth as to their order and their nature. What the burning hush became to Moses, these three miracles might become to the Israelites; not only paving the way for Moses to act with full authority in their name, but giving many lessons to such as had eyes to see and hearts to understand. For instance how could they but perceive that when God began his dealings with Pharaoh, he began with two out of the three miracles which Moses had shown to them. Moses turned the rod into a serpent, and the water into blood before Israel, and Israel believed (vers. 28-31). He did the same things before Pharaoh, and he remained unmoved. Who can tell what terrible things Israel escaped by their timely acceptance of the mission of Moses? and yet that acceptance, as we discover by the rebellions in the wilderness, did not amount to very much. The belief that is produced by miracle, if there be not some more penetrating force behind the mere exhibition of the extraordinary, does not go very deep, nor does it last very long. The greatest benefit of these miracles was to such Israelites as could see in them, not only the power of God, but something of the purposes for which that power was used. Pharaoh caused great pain to Israel, but he did nothing else; he sought no blessed end for the people beyond the pain. God, on the other hand, though he turned a rod into a threatening serpent, and a clean and healthy hand into a leprous, loathsome mass, yet very speedily took these signs of destruction away. When God brings threatening and affliction very near to us, it is only to show how quickly and completely they may he removed. All untoward things are in his hands-all serpents, all diseases, all degrading transformations of what is good and beautiful. - Y.

I. FEAR OF THE REJECTION OF THE MESSAGE WE BEAR FOR GOD MAKES ITS DELIVERANCE IMPOSSIBLE. The tidings he was to bear were so wonderful that he believed his words would be listened to with utter incredulity. Our Gospel is more wonderful still. To speak it, our eye must rest less on the message, and more on God's power to chastise and to bless. We are not critics of, nor apologists for, the Gospel: we are messengers sent before God's face. Our Master is behind us.

II. MIRACLES BELONG TO THE INFANCY OF FAITH. The signs are given because of unbelief. Elijah and Elisha work miracles among the tribes which had almost wholly forsaken God; Isaiah, Jeremiah, John, work none. The Apostles alone were empowered to bestow miraculous gifts, and these died out with the men who received them from the Apostles' hands. To bring again the age of miracles would be retrogression, not advance.

III. THE MIRACLES AS SIGNS.

1. The rod cast upon the ground becomes a serpent; the serpent dealt with in obedience to God's command becomes a rod. They who reject God's guidance will be pursued by his terrors, and if we deal with our foes as God directs us they will help, not harm us.

2. The hand put in the bosom (the attitude of determined indifference) becomes leprous; placed again in obedience to God's command, it is made whole. God can make the strength of the disobedient a burden and horror; and if we rest in him our loathsomeness and weakness will be changed into health and strength.

3. The sweet Nile waters changed into blood. The delight of the land to which unbelief will cling will become a loathing and a curse. - U.

I. SHRINKING FROM DIVINE SERVICE. Not a doubt of this in the case of Moses. Earlier he was not unwilling to put himself forward as the champion of Israel - Acts 7:25; but diffidence came with years. So Jeremiah - Jeremiah 1:6. So all the prophets - their message a "burden" - something heavy to be carried, to which they braced themselves. So Paul, 1 Corinthians 9:16. Nor is the feeling unhealthy or undesirable. Self-confidence looks at first the best preparation for great enterprises. But is it so? Leek at life. In all departments, to estimate aright the greatness of the work, the comparative feebleness of our resources, and yet the weight of our responsibility, is the condition of success; e.g. Lord Clyde in India. The Christian minister. By the reluctance of Moses, measure the irresistible impulse upon his spirit. Nor is consciousness of incapacity always the reality of incapacity.

II. THE EXCUSE THAT IS OFFERED. Take ver. 10, translated thus: "And said Moses unto Jehovah, Let it please Thee, O Lord, not a man of words am I, either since yesterday, or since the day before, or since the time Thou hast spoken unto Thy servant; for heavy of mouth and heavy of tongue am I."

1. The time-hint. An intimation here of a long controversy between Moses and God.

2. The meaning of Moses. He was not a "man of words" - not eloquent, in the popular sense; he was heavy - doubly heavy - of lip and tongue. A great writer of poetry and prose, but not a speaker. This self-estimate just. Yet there were compensations. He was "mighty in word." Distinguish between fluency and power. He was, too, a man of thought. A man of action.

3. A lesson in passing: "Take heed how ye hear!" - "Take heed what ye hear." Compare the massive eloquence of the Puritan age, and the men it made, with what seems to be now the taste of many for the sensational - with present impatience of so-called "heavy" preaching. Where would Israel have been, had Israel turned its back on the "heavy" Moses, and followed the lead of the brilliant but perhaps shallow Aaron, who could make molten images under the very shadow of Sinai, the mount of God, ere reverberating thunders had died away in the desolation of the desert.

4. The essence of his excuse. The defect was to the mind of Moses fatal - eloquence was the one quality material to his mission. To many missions (e.g. military or administrative) eloquence is not essential. The mission of Moses was diplomatic - it needed tongue-power. "Say unto the elders of Israel!" "Say unto Pharaoh." He had to persuade a nation of slaves that he was the heaven-sent deliverer. He had to go into the audience-chamber of the greatest potentate of earth, and speak to him for a nation, and for Jehovah behind the nation. Just the one thing he could not do; and for which he had not the indispensable qualification. So in thousands of other eases, of various forms of duty and responsibility, of sorrow and perplexity. "Tongue" and "lip" and "word" are what the service demands, and all are wanting.

III. THE DIVINE DECLINING OF EXCUSE. Notice -

1. The changing tone. It is -

(1) Encouraging. Vers. 11, 12.

(2) Indignant. Moses said, ver. 13: "Let it please Thee, O Lord, send I pray Thee by a hand Thou wilt send." (See the Hebrews) This sounds submissive, as though Moses meant, "Send me." But from the translation of the LXX. the words seem to have carried a disloyal meaning, now lost in the Hebrews: "I pray Thee, O Lord, prepare for Thyself another capable, whom Thou wilt send." And so Jehovah was indignant. Self-diffidence may be carried too far. Yet was not Moses wholly cast away - for Jehovah took up again a tone likely to woo him to his duty.

(3) Encouraging again: vers. 14-17.

2. The counter pleas. God allows the truth of all we say, and then comes in with his own Divine counter pleas why he should not accept either our excuses or declining - of which the main articles are these: The glory of God will be manifested -

(1) In the use of man at all. God might have glorified himself in breaking to pieces the empire of Egypt without the intervention of any human agency. Pietists have sometimes thought that they glorified God by making him everything, man nothing. But God glorifies himself more by using men, for men are such poor tools to work with. E.g. Quentin Matsys making the beautiful covering for the well that stands in front of Antwerp cathedral with only a file and hammer. How? Such work with only file and hammer? So great an overthrow here, and such a creation of nation and church by a man, and such a man? The strength of God is evermore working by our weakness.

(2) By the imperfection of our powers: vers. 11, 12. God the Creator of the imperfection as well as the power - the dumbness of the dumb, as well as the eloquence of the eloquent. He does this - i.e, supplements our imperfect power, by -

1. Other faculties in the man. So here "the rod" of might in deed was to supplement the imperfect speech. [See also above, II. 2.]

2. Other men. Here by Aaron, vers. 14 16.

3. Himself. In the earlier part of this controversy it was, "Certainly I will be with thee" - a general declaration. Now it is, "I will be with thy mouth, and teach thee what thou shalt say. The Almighty power goes along with the imperfect organ of the Divine will. Apply as suggested above to all - whether in the activity, or in the patience of the Kingdom of Jesus Christ. - R.

I. A FELT INFIRMITY. Moses was doubtless right in what he said of his natural difficulty of speech. But his error lay -

1. In exaggerating the value of a gift of mere eloquence. He did not possess it - though Stephen calls him "mighty in words" (Acts 7:22) - and he was apt to overrate its influence. He forgot that the man of deep silent nature has a power of his own, which expresses itself through the very ruggedness and concentration of his speech; and that oratory, while valuable for some purposes, is not the most essential gift in carrying through movements which are to leave a permanent impress on history. What is chiefly wanted is not power of speech, but power of action; and when it is felt that a man can act, a very limited amount of speech will serve his purpose (Cromwell, William the Silent, Bismarck, etc.). The smooth persuasive tongue, though pleasant to listen to, is not the weightiest in counsel.

2. In forgetting that God knew of this infirmity when he called him to the work. God knew all about his slowness of speech, and yet had sent him on this mission. Did not this carry with it the promise that whatever help he needed would be graciously vouchsafed? God has a purpose in sometimes calling to his service men who seem destitute of the gifts - the outward gifts - needful for his work.

1. The work is more conspicuously his own.

2. His power is glorified in man's weakness.

3. The infirmity is often of advantage to the servant himself - keeping him humbled giving him to prayer, teaching him to rely on Divine grace, rousing him to effort, etc. (2 Corinthians 12:7-10). Paul was a man "rude in speech" (2 Corinthians 11:6), and came not with eloq

II. A GRACIOUS PROMISE. God would be with his mouth, and teach him what to say (ver. 11). The Maker of speech, he might be trusted to aid its powers, when these were needed in his service. So Christ promises his disciples to give them in their hour of need what they shall speak (Matthew 10:19). Lips touched by Divine grace possess a simple, natural eloquence of their own, far excelling the attempts of studied oratory. Then there is the other fact, that gifts of speech are often latent till grace comes to evoke them. Moses' original awkwardness was no index to what, assisted by God's grace, he might ultimately have become, even as a speaker. His gift would probably have grown with the necessity. The greatest preachers of the Gospel, with Paul at their head, have not been men naturally eloquent. If they became so afterwards, it was grace that made them. Thus, we are told of Luther that at first he dared not enter the pulpit. "Luther, who subsequently preached with so much power, - who gave a new direction, and a force and elevation never before attained, to the whole system of German preaching, - who is still the unparalleled master of all who hope to effect more by the internal demonstrativeness of a discourse than by its external ornamentation, - this Luther was too humble, too modest, to take the place of a preacher. It was only at the solicitatlon of Slauptitz that he finally consented to preach - at first in the oratory of the convent, and afterwards in church" (Hagenbach). Knox was equally diffident about the exercise of his gifts, and when an unexpected appeal was made to him, at the age of forty-two - "the said John, abashed, burst forth in most abundant tears, and withdrew himself to his chamber" (Knox's 'History'). All may not be eloquent like these; but anyone possessed of earnest feeling and intense convictions, who is content to deliver a plain message with directness and simplicity, will be surprised at what God can sometimes make oven of rude and unskilled lips.

III. A SINFUL SHRINKING FROM DUTY (ver. 13). The continued reluctance of Moses, after so gracious an assurance, was not to be excused. It was a direct act of disobedience, and argued, besides a want of faith, a certain measure of stubbornness. God was angry with him, yet forbore with his infirmity. And if God forbore with Moses, it is surely not for us to blame him, who are so often in "the same condemnation." Let him who has never shrunk from unwelcome duties, or who has never stumbled in believing that Divine grace will, under trying circumstances, be made sufficient for his needs, cast the first stone. Admire rather in this incident -

1. The patience and forbearance of God in stooping to his servant's weakness, and

2. The "exceeding greatness" of the power which accomplished such mighty results by so unwilling an instrumentality. Nothing proves more clearly that the work of Israel's deliverance was not of man, but of God, than this almost stubborn reluctance of Moses to have anything to do with it.

IV. A SECOND-BEST ARRANGEMENT (vers. 14-17). The appointment of Aaron as spokesman to his brother, while in one view of it an act of condescension, and a removal of Moses' difficulty, was in another aspect of it a punishment of his disobedience. It took from Moses the privilege of speaking for God in his own person, and committed the delivery of the message to more eloquent, perhaps, but also to less sanctified, lips.

1. The arrangement had its advantages.

(1) It supplied one's defect by another's gift.

(2) It utilised a talent lying unemployed.

(3) It gave Aaron a share in the honour of being God's messenger.

(4) It formed a new link of sympathy between the brothers. But -

2. It was not the best:

(1) It prevented the development of the gift of speech in Moses himself. Had he relied on God's promise, he would doubtless have acquired a power of speech to which he was at first a stranger.

(2) The message would lose in force by being delivered through an intermediary. This of necessity. How much of the power of speech lies in its being a direct emanation from the mind and heart of the speaker - something instinct with his own personality! As delivered by Aaron, the messages of God would lose much of their impressiveness. Fluency has its disadvantages. A mind burdened with its message, and struggling with words to give it utterance, conveys a greater impression of force than ready delivery charged with a message that is not its own.

(3) Moses would be hampered in his work by the constancy of his dependence on Aaron. It limits a man, when he cannot act without continually calling in another to his assistance.

(4) It divided Moses' authority, and gave Aaron an undue influence with the people (cf. Exodus 32.).

(5) It was a temptation to Aaron himself to assume, or at least aspire to, greater authority than of right belonged to him (cf. Numbers 12.). Learn -

1. That it is not always good for us to have our wishes granted.

2. That God sometimes punishes by granting us our wishes (cf. Hosea 13:11).

3. That God's way is ever the best. - J.O.

I. THE DIFFICULTY AS STATED BY MOSES. In the course of the conversation, God has laid before him such particulars of the work required as seem to show him, in his hasty view of them, that he will have much speaking to do. But for speaking he alleges himself to be peculiarly unfit. What he meant by this unfitness we have no means of exactly ascertaining. Perhaps he had some actual defect in the vocal organs; or it may have been nothing more than the well-nigh insurmountable difficulty which some men feel when called on to speak in public. In any case he was bringing the difficulty forward under mistaken views as to the importance of mere utterance.

1. He was exaggerating the service of natural faculties. To say that these are nothing at all would be of course the language of mock humility. God has shown often in the history of his work in the world that he welcomes great natural gifts, lovingly devoted to him and thoroughly sanctified. But the great temptation undoubtedly is, to make too much of natural gifts - too much of the intellect, the voice, the physical presence altogether, and too little of the purposes for which these instruments are to be used. How a thing is said is of much less moment than the thing itself. Better to stammer out a great truth than to deck lying, deception, and worldly vanities in the best-chosen words. When the Jews conspiring against Paul wanted some one to plead their cause before Felix, they sought, very wisely from their point of view, for the practised professional orator. It mattered nothing that he lacked the love of truth and justice. It was his business to do the best he could for even the worst of causes. God might easily have found elsewhere in Israel a thousand fluent and attractive speakers, more pleasant to the ear than Moses, and yet none of them sufficiently endowed, in other ways, for the great work required.

2. He was underrating the power of God working through those whom he chooses for himself. It is inevitable that if we exaggerate in one direction, we shall underrate in another. If we make too much of the work of man, we shall make too little of the work of God. Moses is not yet duly impressed with the fact that God has unmistakably and finally chosen him. He thinks he ought to be able to see clearly why he is chosen, and this is just what he cannot as yet get even a glimpse of. If only he had been able to feel conscious of some improvement in his natural faculties, it would have been a great encouragement, a great help to submission and prompt advance, at least so he thought. Depend upon it, we can never think of the power of God too highly. Nothing, so long as it is agreeable to his character, is beyond him. If he has chosen us for any work, he will always make his choice quite certain to our hearts; though, at the same time, to humble and try us, he may give much to perplex our intellects. In such moments our true and sufficient refuge is to remember the unfailing power of him who directs us. If Moses had only lived, say in the time of Paul, and been able to look back as Paul looked on all the Divine dealings recorded in the Scriptures, he would have seen at once, and gloried in the fact, that his very lack of fluent speech, so far from being against him, was rather in his favour (2 Corinthians 4:7).

II. GOD'S TREATMENT OF THIS PERSEVERING RELUCTANCE. Observe God's continued patience. So far there has not been a word of rebuke to Moses; no action such as corresponds with the smiting of a stupid or inattentive scholar. But it was really quite time for Moses to begin to reflect a little before he spoke. Moses seemed to hint in this latest appeal that it was desirable at once to confer on him what he judged to be the requisite powers of speech. But God saw that the real want was not speaking, but thinking; quiet, earnest, introspective thinking. There had been quite enough of speaking unadvisedly with the lips, only to be excused by the fact that Moses had become so recently acquainted with Jehovah. Now God gives his servant something to think about. Moses has said in effect, "Here am I, called to a great work, for which, through no fault of my own, I lack the necessary faculties." And God in return is not slow to meet Moses with a plain admission of the Divine responsibility for many things which we count defects in human nature. "Where," says the sceptic, "is the wisdom of that God who allows the world to abound in so many human beings deficient in one or another of their natural faculties?" God meets the charge himself, and meets it boldly. He not only allows man to be so, but he makes him so; in other words, what we call defects are not defects at all. The defect is in us, who are not able to look at them in a right and comprehensive way. There are defects and defects. Man, thinking of the blind, the deaf, the dumb, the lame, begins to wail what an imperfect thing creation is; yet he is only complaining of spots on the surface. Our outward senses, with all the knowledge and pleasure that they bring, are only subsidiary parts of humanity. Let Moses consider, and he will see that, inasmuch as these defects come from no fault of his own, God can easily make them up. The fact that Moses was so slow of heart to believe all that God had spoken was a far greater hindrance than all his slowness of speech. We find serious defects and hindrances where, so to speak, God rather finds helps; while the things that hinder God's work and stir his indignation it takes a great deal to make us conscious of. The worst obstacles to be encountered by Moses did not come from any of the things he had laid such emphasis on; they lay in his own heart - that heart into which the dawning of God's presence had only just begun to penetrate. - Y.

I. MOSES' OBJECTION AND GOD'S ANSWER (10-12).

1. He deems himself unfit to occupy the place even of spokesman to the Lord. The objection was based upon a real infirmity, which so far God had not removed. The same objection urged as a reason to-day for not engaging in Sunday-school work, etc. The want of power may be real, but is it a sufficient reason for refusal?

2. God's answer.

(1) He points to his power. Is that realised?

(2) He gives the promise of help.

Our weakness will merely afford a field on which God's might and faithfulness will be manifested.

II. MOSES' REFUSAL AND GOD'S ANGER (13-17).

1. The disinclination to the service which lay behind his objections is at last manifested. That very name (Adonai) "my master," by which he addresses God, might have rebuked him. But Moses in this may be the type of ourselves. We acknowledge thai all we have, that we ourselves, are his, and yet is there no service which no amount of reasoning or expostulation can prevail upon us to undertake for God?

2. God's anger.

(1) A revelation of the judgment which awaits the slothful servant. Its shadows fall now in the withdrawal of his favour and the decay of spiritual life.

(2) It left its mark upon the life of Moses although his refusal was followed by repentance. Aaron was joined with him, and where in the eye of Israel and the world there would have been one figure only, there is henceforth two. The mark of God's anger is left in a lessened glory.

III. THE POWER OF THE PAST FOR CHRISTIAN SERVICE. "Take this rod" - not another. It reminded him of the time when he contended with God, and ministered humility in the moments of mightiest triumph. The Cross of Jesus the memento of our stubbornness and guilt. - U.

1. His power in the creation of them. "Who hath made," etc. Wisdom also. Eyes, ears, organs of speech - miracles of contrivance.

2. His goodness in the bestowal of them. A reason for thankfulness.

3. His providence in the deprivation of them. "Who maketh the dumb, or deaf," etc. A reason for not murmuring.

4. His perfection as mirrored in their functions. "He that planted the ear, shall he not hear? he that formed the eye, shall he not see?" (Psalm 94:9). An answer to the objection against positive revelation. He that formed the mouth, shall he not speak? And he that formed the ear, can he not address to it his own message?

5. Lesson - His ability to aid us in using them for his glory (ver. 12). - J.O.

I. WHAT THEY WERE. Moses' difficulties resolved themselves into three.

1. The power of Pharaoh. "Who am I that I should go to Pharaoh?" (Exodus 3:10). We may be staggered by the thought of the powers that are arrayed against us.

2. The anticipated unbelief of the people (ver. 1). The preacher has to encounter hard and unbelieving hearts, and this may enfeeble and dishearten him.

3. His lack of gifts (ver. 10). Humble natures are easily discouraged by the sense of their own short-comings - by the consciousness of ignorance, defective education, lack of gifts of speech, etc.

II. HOW THEY WERE MET.

1. God armed Moses with powers that made him more than a match for the mighty king of Egypt.

2. He gave him the means of overcoming the unbelief of the people.

3. He promised to endow him with power of speech; and, when that was rejected, supplied his defect by giving him a coadjutor. From which learn: -

1. That while it is right to state our difficulties to God - to pour out all our hearts before him - it is wrong to make them an excuse for shrinking from duty.

2. That God, if relied on, will give us all sufficiency. - J.O.

I. GOD'S MANIFESTED ANGER WITH MOSES. The expression is a strong and suggestive one. Not simply that God was angry, but that his anger was kindled. We may take it as meaning that there was some anger already, growing indeed hotter and hotter, but only now under this great provocation breaking into flame. The anger of God must inevitably rise at every contact with human ignorance and stubbornness, though it may be so veiled beneath love, pity, and patience as to be concealed from the man whose conduct excites it. And note in particular that there is no inconsistency in attributing to God anger with Moses. Moses himself was to be excused, as having only recently become acquainted with God; but he could not escape his share of the due effects arising out of the alienation of the entire human race from God. Besides, God's anger must be looked upon as one of his instruments in bringing us effectually to compliance with his will. God's anger is really part of the goodness which leads us to repentance; and if gentler methods fall, then the time will come at last when that anger must be decidedly manifested, even for our good. Moses could not but admit that so far he had been dealt with very gently indeed. God, quickly and. tenderly responsive, had met every hint of difficulty with a strong encouragement. But all the encouragements had made no real difference in Moses' mood of mind. He turns upon God in the querulous unappreciative strain indicated in ver. 13. Thus he unconsciously signifies that the time has come for God to change the method of his action. Moses, like a persistently heedless scholar, must be made to feel that his master cannot be trifled with. God speaks, not that we may discuss and parley with him, but that we may obey. Let Moses now understand that the time has come for him at once to go forth.

II. THE ANGER IS MINGLED WITH A GRACIOUS PROMISE OF APPROPRIATE AID. God's anger with his own chosen ones is but a sudden darkness to make the following light more useful and esteemed. God, who has just shown his power to Moses in the burning bush and the following signs, now shows power in a way even more attractive. He is one who can at the same moment warn and comfort, - not only smiting that he may heal, but able to blend smiting and healing together. Even though Moses has provoked his indignation, he does not leave him with a bare promise that somehow or other his defect of utterance will be supplied. God sweeps away this latest difficulty as completely as he had done the previous ones. And note moreover that he disposed of it in his own unexpected way. It was better to leave Moses as he was, and make Aaron his spokesman, than to enrich him in his own person with all gifts of utterance and leave him alone. By linking the two men together, God was constantly teaching them the need of mutual subordination. If they would only be companions in humility they should also be companions in prosperity and in gladness of heart. Sad and disastrous would be the day when Moses should be disposed to say to Aaron, "I have no need of thee," or Aaron to Moses, "I have no need of thee." Aaron had what Moses lacked. Moses had the matter of a Divine and gladsome message, but he felt utterly at a loss how he was to get it properly laid before all whom it concerned. Aaron, on the other hand, had voice and faculty of speech, but behind that voice there had hitherto been nothing of commandment, direction, and encouragement. Aaron, says the Lord, was a man who could speak well; that is, as we may take it, a man able to speak distinctly and impressively - one who could deliver any message entrusted to him in a way which would not obscure the message, nor draw ridicule on the utterer of it. Moses and Aaron went together like the musician and the instrument on which he plays. Thus we see the way in which God binds us together by our very deficiencies. He constitutes us so that we are always more or less dependent on our fellow-men, and sometimes the dependence is very marked indeed. It is well for us in the midway and strength of life to consider that there may be but a step between us and the need of the tenderest sympathy. When we are most independent there are possibilities lying before us - yes, there are even certainties - which should moderate our pride and self-sufficiency. Manly independence is one of the greatest blessings; egotistic isolation one of the greatest curses. They that are strong should bear the infirmities of the weak; there are none of us so strong but that in some emergency of life we may accept the relief; there are none of us so weak but that we may do something to provide the relief, in a world which is so full of temptations to discord and rivalry it is a great comfort to remember that God is constantly working to counteract them. He guides human affairs, even as he guides the planets themselves; the centripetal force is greater than the centrifugal. If every one of us were free to work out the desires of our selfish hearts, anarchy would come with fearful rapidity. - Y.

1. The rod was something definite. "This rod." Not any rod, but the one which God gives us.

2. The rod was perhaps the instrument of a despised calling. So is the preaching of the Cross "foolishness" (1 Corinthians 1:21-25).

3. The rod was to be grasped and used: "in thine hand" Study, preach, expound, apply.

4. By the rod, Moses was to do signs: "wherewith thou shalt do signs." Spiritual miracles wrought by the preaching of the word.

5. The rod was efficient only as accompanied by Divine power (1 Corinthians 2:4). - J.O.

1. That other things seemed, to the natural eye, of a great ]PGBR> deal more consequence. As Martha, when Jesus came to her house, was cumbered with much serving, and in the middle of it all was unwittingly neglecting the one thing needful, so Moses, amid the distracting questions that filled his mind, had no inducement to regard the rod with such attention as corresponded to its real importance. Here is one of the great difficulties in bringing the natural man to discern the things of the Spirit of God. Not only is man, by nature, indifferent to spiritual things, but he is absorbingly occupied in the desires, cares, and apprehensions of the natural life. When the disciples of Christ had their minds filled with carnal anticipations of the kingdom of heaven, they heard even such glorious news as that of the resurrection of their Master as if they heard it not.

2. This rod seemed a thing of particularly little consequence. Were not a thousand such within easy reach? Might not God be trusted to turn any rod Moses took up just as he had turned this? If it had only been some precious stone, something costly, elaborate, and rare, he would not have forgotten it.

3. The real consequence of the rod appeared dearly in the light of after events. Suppose Moses had left the rod behind him. The likelihood is that he would very quickly have been stopped on the way, even as he was stopped and threatened because of his uncircumcised son. And if he had been allowed to go on, assuredly he would have been put to shame on coming into the presence of Israel. God was beginning to teach Moses that strict, unflagging attention to details would be necessary when he again came to this mountain to take his part in serving God on it.

4. The rod itself was a great sign that Israel was to be delivered not by human but by Divine operations. It was probably not only the companion of Moses, but the constant companion. Ever in his hand, it was something by which he could readily turn his thoughts away from his own inability to the all-sufficing power of God. It is our folly, both as concerns our own salvation and the salvation of our fellow-men, that we go out without the rod. When the Israelites saw Moses coming among them with his rod, clinging to it, though there seemed no use for it, some of them perhaps said, "Throw that rod aside; why cumber yourself with it, and become a laughingstock and a puzzle to beholders." And in like manner how often have those put in trust with the Gospel been exhorted to lay aside those elements which to the natural man appear mere excrescences and deformities. We may well believe that to the first apostles, it was one of the hardest things in the world to keep firm to the essential parts of their message. What the rod was to Moses, going forth with it and working signs, that must the doctrine of the Cross be to all apostles. Christ crucified is to the Jews a stumblingblock and to the Greeks foolishness, but to them which are called, Christ the power of God and the wisdom of God. - Y.

I. PERMISSION RECEIVED (ver. 18). The request to Jethro was couched in simple but courteous terms, and was as courteously responded to. Moses said nothing of the revelations he had received.

1. He had no call to say anything. His message was to the elders of Israel, not to Jethro.

2. It would have been a breach of confidence to have divulged what passed between him and God without permission.

3. It was not advisable to say anything. He would have required to have entered into explanations, and might have encountered unbelief and opposition. If Jethro perceived, as possibly he did, that there was something underlying Moses' request which he did not care to state, he had the good sense to refrain from prying too curiously into what did not concern him. The parting was courteous and friendly, creditable alike to both. Observe:

1. There are times when it is prudent to keep one's own counsel.

2. It is the mark of a wise man that he can keep his own counsel.

3. It is well to be reserved about private religious experience (Galatians 1:16, 17).

4. It is one's duty on all occasions to study friendliness and courtesy.

5. It is nearly as high a mark of character not to be too curious in prying into the secrets of others, as it is to be cautious in keeping silence about those entrusted to us.

II. THE WAY CLEARED (ver. 19). As suggested above, Moses had probably been instructed to wait a Divine intimation as to the time of his actual departure. In a work so important every step must be taken under direct Divine guidance. Cf. the movements of Mary and Joseph with the child Jesus (Matthew 2.). And the warning was not given till God was able to announce that all the men were dead who had formerly sought his life. This would be a comfort to Moses, and would remove at least one set of fears as to his personal safety. There may have been another reason for delaying to this point. Time had again brought matters to the condition of a tabula rasa. The conflict now to be begun was not to be demeaned by being mixed up with the spites and enmities of a buried past. Observe:

1. How God times events with a view to every class of conditions.

2. How God consults for the safety of his servants.

3. How God's purposes move with steady step to their accomplishment, while mortals, who thought to hinder them, drop into their graves, and are forgotten.

III. THE JOURNEY ENTERED UPON (ver. 20).

1. Moses took with him his wife and two sons. The desire to have them with him was natural, but he afterwards saw reason for sending them back. The work he was engaged in was of a kind not compatible with family entanglements. There are times when a man's hands need to be absolutely free; when it is his duty not to enter into relationships which would encumber him; or, if these already exist, to make the temporary sacrifice of comfort and affection which the exigencies of his work demand (Matthew 8:21, 22; 2 Timothy 2:4).

2. He took with him the rod of God. This was indispensable. By it he was to work signs (ver. 17). The rod of the Christian worker is his Bible. Armed with that, he can speak with Divine authority, work miracles in the souls of men and confound the mightiest of his enemies. - J.O.

I. THE OBEDIENCE OF FAITH.

1. Note Moses' swift compliance with God's command. He tarried no longer: "He went and returned, and said, let me go." He does not seek advice. He does not even wait for a convenient opportunity of urging his request. We must wait neither upon time nor men. If God has spoken, we must obey.

2. His wise reticence. He said nothing of what he had seen and heard. These experiences are a holy place where the soul meets alone with God. Where this holy place is profaned the soul suffers loss.

II. CONSOLATIONS ABOUND ALONG THE PATHWAY OF OBEDIENT FAITH.

1. Moses receives Jethro's permission and blessing.

2. Fears are removed (ver. 19).

3. He passes on with the consciousness of power: he "took the rod of God in his hand."

4. He has the assurance of victory. Pharaoh's heart will be hardened, yet there is one judgment in reserve which will bow that heart to compliance with the will of God (vers. 22, 23). The cause of God cannot be defeated. As we go on in obedience to God's commandment our advance is a continuous discovery of God's goodness. The lions which we saw in the distance are chained, and do not harm us. - U.

I. MIDIAN. From Sinai Moses returned to Midian. Reuel now dead, Jethro, probably his son, becomes priest and sheikh of the tribe. [We take Jethro to have been the brother-in-law of Moses. See 'Speaker's Commentary,' additional note on Exodus 2:18.] In this part of the story it is of moment to observe the situation of Midian - east, and perhaps also west, of the Elanitic Gulf. Hence travellers from Egypt to Midian, or vice versa, would come on the journey unto "the mount of God." Moses could not stay long in Midian. There was now pressing on him -

1. The original impulse (Exodus 2:11-14).

2. The commission of the Burning Bush.

3. The intelligence that it was now safe to go. [Ver. 19 furnishes a convenient opportunity for noticing the Old Testament formula, on the correct understanding of which so much depends, in which God is represented to have directly said and done what he may have done only mediately. Here, e.g., did God speak out of the air into the ear of Moses, or was the intelligence brought in the ordinary way, say by caravans across the desert? It is a large subject, but the following points are suggested: "God said," "God did' this or that, are to this day formulae with the Arabs. This Oriental habit of the cousins of the Hebrews is the opposite of the Occidental. We suppress the name of God as much as possible; and if constrained to refer to the Divine Being, we allude to him as" Providence" or "Heaven." The Oriental habit is more direct and truer; for God is in the secondary cause, which fact some amongst ourselves ignore. The Arabian style of to-day was the Hebrew style, and the mode of the Old Testament. In the interpretation of this formula we must be careful not to assume always the direct or supernatural, though perhaps occasionally we shall have no other alternative. Indeed, no doubt that is so.] On the receipt of this news Moses paid fealty to the chief of the tribe which had given him a home for forty years; asked permission to return; obtained it, and set out with "rod," wife, two sons, and, no doubt, the usual service and attendants of a considerable caravan.

II. THE DESERT - ON THE ROAD. On the road, which passed through scenes of incomparable grandeur, several incidents of the first importance occurred.

1. A word of Divine encouragement (vers. 21-23). Jehovah inspired his servant with courage, warned him that success would not be immediate, and gave him the exact message for Pharaoh. [Whether all this came direct from God, or grew up in the mind of Moses, in the way of meditation, under the guidance of the Spirit, must be left to the decision of each.] But something may be here said on ver. 21: "I will harden," etc. The objection will occur to every one - How can God punish men for that which he himself causes or does? This "hardening" may be here considered once for all. The following considerations will have weight: -

1. God is often in the Old Testament said to do what he only permits to be done.

2. In this passage of history (Exodus 4-14.) God is said to harden Pharaoh's heart ten times, Pharaoh to harden his own three times; and the fact that Pharaoh's heart was hardened is stated five times.

3. Generally, until after the fifth plague, Pharaoh hardens his own heart; then, and only then, save in Exodus 7:13, God is said to harden Pharaoh's heart.

4. The fact seems to be that at first Pharaoh sinfully hardened his own heart, and then God permissively allowed the process to go on and confirmed it.

5. It must also be borne in mind that the very same gracious influences will either harden or soften, according to the subject. The same sun melts wax and hardens clay. The final responsibility of the hardening lay with Pharaoh. The homiletic applications are obvious; but see a striking poem in Dr. Taylor's 'Moses' (p. 75), by Dr. J. A. Alexander, beginning: "There is a time, we know not when." Another lesson is obvious, as soon as mentioned: We are not justified in looking for results which God has not promised. The deliverance of Israel was promised and certain, but there was no promise that Pharaoh would voluntarily yield.

2. A deed of Divine rebuke (vers. 24-26). This passage is obscure, difficult, yet full of moral significance: must therefore be put in a true light. The incident Shales itself to our minds thus: Moses came on the journey to a caravanserai, burdened with a grievous memory of duty neglected, of the Divine covenant virtually repudiated (Genesis 17:9-14). The younger son had not been circumcised. This neglect was weak; had been simply to please the Midianitish mother. Hence anxiety, contributing with other causes to fever and threatening death - "Jehovah met him," etc. Zipperah was persuaded to perform the rite. The "stone" would be a flint implement, considered more sacred than iron or bronze. To this day flint is used in New Guinea even for shaving the head. The task was performed unwillingly, hence her invective, twice repeated. Then Jehovah released Moses - "let him go." It was now clear that the wife in these matters was out of sympathy with Moses, and so, on the ground of moral incompatibility, was sent back with her children to the tents of Midian (Exodus 18:2), and the grand soul went on alone upon his mission. But the lesson: - The teachers of obedience must be themselves obedient. The law-giver must himself be marked by obedience to law. There is nothing small or great in questions of fidelity. How could Moses thereafter take a stand for righteousness if not himself above indictment? Some moral defects may be absolutely fatal to moral strength.

3. The meeting of the delivering allies - of Moses and Aaron - not like that of Wellington and Blucher, after the battle, but before the campaign. The following points may be noted: - Aaron moved at a Divine intimation. The two met at Sinai. Moses communicated to his brother the revelation and conference connected with the burning bush. Had not told Jethro. With him no blatant speaking of the deepest mysteries of spiritual life.

III. EGYPT. Picture the familiarity of cities, monuments, and scenery, but the unfamiliar faces. No change, yet many changes.

1. The assembling of the elders. Moses, more wise than aforetime, knows that nothing can be done without the sympathy of the people. Can come into contact with them through the elders. This an argument for the organisation of the people.

2. The prominence of Aaron. At once takes his place. Note Moses' unfamiliarity now with Hebrew and Egyptian, after the lapse of so many years, as well as natural want of eloquence.

3. The result. Great success! Belief! Sensation at the coming down of the delivering God! Every head bowed! Worship! God had said: They will believe - "they shall hearken to thy voice." Moses: "Behold, they will not believe me, nor hearken to my voice." BUT THEY DID. Success even beyond our hopes, and the fulfilments of God beyond all our fears. - R.

I. THE GREAT COMMISSION. His errand is to Pharaoh, as an ambassador from the King of heaven to the king of Egypt. Notice -

1. His credentials. As coming in a king's name he must be accredited by the king who sends him. God gives him signs, very simple but very significant.

(1) The shepherd's rod, emblem of his office, turned into a serpent, emblem of his new dignity.

(2) A hand made leprous and cleansed, emblem of a people degraded but to be redeemed.

(3) A libation of water turned to blood, emblem of life smitten by judgment. The signs are simple - a rod, a hand, a cup of water; so are most of God's signs; yet by the way in which he uses them they accredit the messenger, and attest the authenticity of his message.

2. His message corresponds with the last two signs: -

(1) A command. Israel in slavery is to be released. God will have his son free, the leprous cleansed.

(2) A threat. If Pharaoh refuse, his son shall be slain; the joy of his life turned to blood. Such the commission given to Moses, and to fulfil which he starts for Egypt.

II. THE GREAT TRIAL: vers. 24-26. [Illustration: - A man about to enter into battle carefully selects his best weapon. Is it, however, really trustworthy? - has it no weak points? He must prove it that he may know. Proving looks like seeking to break; it is seeking to discover if breakage is possible.] God having selected Moses, must prove him before he uses him; so if the proof brings out weak points they may at any rate be remedied. "The Lord met him and sought to kill him." Two weak points were immediately discovered: -

1. A broken covenant. He who is selected to represent the covenant people, is himself shown to be a covenant-breaker! His son uncircumcised!! If judgment must fall on Egypt it must begin at the house of God. Moses must himself be purified before he can be allowed to denounce Pharaoh.

2. A refractory wife. The secret of the broken covenant was clearly the wilful obstinacy of Zipporah. She is compelled to do through fear what she would not yield from love. A man's wife is meant for a help-meet; if not that, she may be his greatest hindrance. Let Zipporah return to Midian for the time (Exodus 18:2), and at least leave her husband unencumbered. So out of the trial God makes a way of escape; proves and reproves his servant that he may improve and approve him.

III. THE GREAT CONSOLATION: vers. 27, 28. God does not do, what kings and rulers too often do, treat his envoys as mere machines, forgetting their human needs and cravings. If Zipporah is no help-meet for Moses, he shall have a help-meet who will more than satisfy him. In Aaron he finds sympathy, ver. 27; to Aaron he can give his confidence, ver. 28. His own strength is doubled in the friendship of one who thus shares his burdens. Application: -

1. God gives us commissions, but they are always accompanied by credentials. You say God calls you to do this? Show then the signs of your calling.

2. God's envoys are not free from trials; rather, they are the more tried that they may be the more trustworthy. The Captain was perfected through suffering.

3. Whatever the commission, whatever the trial, God will empower us to fulfil the one and strengthen us to endure the other. One may well do without Zipporah when God sends him Aaron. - G.

I. THE WORD OF GOD IS TO BE ADDRESSED TO MEN, WHATEVER RECEPTION IT MAY MEET WITH. It is to be set forth, and the evidence which attests it exhibited, "whether they will hear, or whether they will forbear" (Ezekiel 2:5); and this -

1. That God's will may be made known.

2. That men's dispositions may be tested.

3. That if men disobey they may be left without excuse.

4. That ulterior purposes may be fulfilled.

For men's unbelief cannot make the faith of God without effect (Romans 3:3). If men disbelieve and are hardened, God will use even their hardening as the point of attachment for some new link in the chain of his providential developments.

II. GOD INFALLIBLY FOREKNOWS THE EFFECT OF EVERY APPEAL OR MESSAGE HE ADDRESSES TO HIS MORAL CREATURES. He knows those to whom his servants will be "the savour of death unto death," and those to whom they will be "the savour of life unto life" (2 Corinthians 2:16). But the knowledge that his Word will be rejected is not a reason for keeping it back. As respects these foreknown effects, we are not permitted to say either -

1. That God wills (i.e. desires) that his Word should harden; or

2. That in any case it hardens by his arbitrarily withholding the grace which would have produced an opposite result. Yet Divine sovereignty is not to be denied in the effects produced by the preaching of the Word, or in God's dealings with men in mercy and judgment generally. He will be a bold student of Divine things who ventures to assert that by no means known to him could God have subdued the obstinacy even of a Pharaoh. Hearts as stubborn have yielded before now. We cannot solve these anomalies. Enough for us to know that God's sovereignty, however exercised, is ever righteous, holy, and, could we see all, loving.

III. GOD'S WORD, WHEN ITS MESSAGE IS RESISTED, HARDENS THE HEART THAT RESISTS IT. The hardening of the heart is here attributed to God, as in other places it is attributed to Pharaoh himself. The latter statement occasions no difficulty. It is the invariable law, and one which is constantly being exemplified, that he who resists grace and truth incurs the penalty of being hardened. That result follows from the constitution of the moral nature. But precisely in this fact lies the explanation of the other mode of statement, that the hardening of the heart is from God. For God is concerned in the results which flow from the operation of his own laws, and takes (providentially) the responsibility of them. We may go even further, and say that God designs that those who resist his truth shall be hardened by it; just as he designs that those who believe and obey it shall be saved. And the stronger way of putting the matter, harsh as it seems, has its own advantages. Resisters of the truth do well to remember that in their attitude of opposition they have to do, not merely with "laws," reacting to darken the mind and indurate the heart, but with a living God within and behind these laws, lending his solemn sanction to their operations, willing the results which flow from them, and righteously punishing sin by means of them. This explanation, indeed, is not complete. Other phases of the subject come into view later. Meanwhile the preacher of the Gospel is not to be astonished that his word, in many cases, produces hardening effects. This is foreseen by God, and is taken up into his plan. Learn also how a career of iniquity is often punished by the transgressor being brought into circumstances which, merciful in their own operation, yet lead to his greater hardening. - J.O.

1. The condescension of God in the establishing of this relationship. A nation of slaves; in the eyes of the Egyptians little better than a nation of lepers; yet Jehovah says of them, "Israel is my son, my firstborn." "Behold what manner of love," etc. (1 John 3:1).

2. The privileges implied in it. On this cf. Deuteronomy 1:31-34; Deuteronomy 8:2-6; Deuteronomy 32:9-15. Reflect how Israel was led, fed, guided, trained, chastened, delivered from enemies, and conducted to a bountiful inheritance. These privileges have all their counterparts in the experience of the "children of God by faith in Christ Jesus'" (Galatians 3:26).

3. The responsibilities it imposed on others. Because Israel was God's son, his firstborn, Pharaoh was to refrain from oppressing his son, and if he did not he would be smitten in his own firstborn.

(1) As men treat God's children so will God treat them. He notes, and he will reward, kindnesses done to his sons, and he will avenge their wrongs.

(2) God's children may safely leave the avenging of their wrongs to God. It is not their work, but his, to avenge them; the rule for them is to avenge not themselves, but rather to give place to wrath; heaping coals of fire on the head of the enemy by returning him good for his evil (Romans 12:19-21). - J.O.

I. GOD OFTEN TEACHES US THAT HE IS ANGRY WITH US BY VISITING US WITH AFFLICTIVE DESPENSATIONS, LEAVING US TO FIND OUT THE CAUSE. Even Moses, with whom God had so often spoken, received on this occasion no other warning of his displeasure than this severe illness which so unexpectedly overtook him. Huxley remarks on Nature's system of education "Nature's discipline is not even a word and a blow, and the blow first; but the blow without the word. It is left to you to find out why your ears are boxed." The words apply as fitly to the relation of outward providences to moral and spiritual conditions - a class of relations which this writer would reject, but which nevertheless exist.

II. CONSCIENCE, REMINDING US OF NEGLECTED DUTIES, OR OTHER SINS COMMITTED BY US, IS A READY INTERPRETER OF MANY OF GOD'S AFFLICTIVE PROVIDENCES. Zipporah guessed at once the cause of this trouble, and the result showed her guess to be correct. So Joseph's brethren (Genesis 42:21).

III. THE HOLIEST OF GOD'S SERVANTS ARE NOT EXEMPTED FROM SEVERE CHASTISEMENTS. We may wonder that God should have chosen this particular time to put a valuable life in peril. It was, however, the summons to depart which brought matters to a crisis. Moses was not ignorant of this neglected duty, and to set out on so grave a mission, and leave it still neglected, was a sin calling for sharp rebuke. This is another illustration of the truth that God. punishes sins in his own children with even greater severity than he does the like sins in others. Do we ask, What if Moses had died? The question is needless. The Divine arrangements had all the facts in contemplation from the first. Had it been foreseen that the anticipated effect would not have followed from the stroke - that the trouble would have had a different ending - everything else would have been different to suit. Yet we may not doubt that Moses' life was for the time really in peril, and that, had repentance not supervened, God would not have receded, even at the cost of a Moses, from inflicting upon him the extreme penalty of his unfaithfulness.

IV. TRUE REPENTANCE INCLUDES REPARATION FOR WRONG, AND WHERE THAT IS POSSIBLE, PERFORMANCE OF NEGLECTED DUTIES. Exemplified in Zipporah.

V. GOD IS ZEALOUS FOR THE OBSERVANCE OF HIS OWN ORDINANCES. It might be pleaded, this is only a ceremony, an outward rite; what great importance is to be attached to it? But God had commanded it, and had even made it the badge of his covenant; therefore neglect of it was an act of disobedience, and implied a low esteem of covenant-privilege. The sacraments may be unduly and foolishly exalted; but there is an opposite sin of disesteeming and neglecting them. - J.O.

I. WHAT THERE MAY BE IN THE NARRATIVE TO THROW LIGHT ON THE CAUSE OF THE OMISSION. It cannot have been that Moses Was completely ignorant of God's requirement. Had not God recalled the covenant to the particular attention of Moses? He had done so in a sufficiently suggestive way, not by repeating the terms of the covenant in full, but simply by referring to himself as the God of Abraham, Isaac and Jacob. Having thus been reminded of the covenant, Moses was bound to make himself correctly acquainted with every provision and detail of it. This covenant had been delivered to Abram once for all, and was of such a kind that nothing but the most flagrant neglect could allow the sign of it off its human side to fall into disuse. It was a covenant written in the very body of every true Israelite. Doubtless Moses himself had been circumcised; yet here he is, going as the messenger of God to make progress in fulfilling God's part of the covenant, and yet his own part, as a member of Israel, he is unmistakably neglecting. Hence we see that he could not have been ignorant; and more than that, neither could he have been forgetful. We are led to infer that easygoing compliance with his Midianite wife, Zipporah, was at the bottom of this neglected duty. It would appear indeed as if Moses had circumcised one son and then left the other uncircumcised. If so, he had shown gross inconsistency. More might have been said for him if both had been uncircumcised. Probably Zipporah, having soon the pain of her firstborn, had struggled and pleaded only too successfully for exemption in the case of the second.

II. THE EXTREMELY MENACING MODE BY WHICH GOD BRINGS MOSES TO A SENSE OF THE OMISSION. "He sought to kill him." When God proceeds to such an extremity as this, it must be either because of some monstrous breach of duty, or to impress an important commandment by the most efficacious means that can be adopted. There is no need to suppose that Moses, knowing full well the importance of circumcision, yet deliberately omitted it. If so, his conduct would have been very bad indeed. There is a more reasonable and instructive aspect. He was brought nigh to death so that he might learn the truth-and learn it so as never to forget, never to neglect it - that no human being, whatever its claims and whatever its supplications, was to come between God and him. Let Moses now take his choice between pleasing his wife and obeying his God. He could only do God's work by the most hearty obedience and attention. Nor was he here only as the messenger of God to Israel and Egypt; he was also the responsible head of a household. Leaders who are husbands and parents are watched in all their home relations. If Moses was going to let Zipporah rule and prevail by her womanly wiles in one instance, why not in others? The only way to keep things right was for Zipporah to take her orders from him, and as Moses was to choose between his wife and his God, so Zipporah between her husband and her child. She has to put her child to a passing pain in order that she may spare her husband from impending death. Indeed, poor woman, she had been greatly tried of late: compelled to leave her father and her dear native land, and go on an expedition the reasons of which would be but indifferently comprehended by her. Whichever way she turns, and whatever she does, there is something to vex her soul. Dearly had she paid for that chivalrous service which Moses had rendered her. and her sisters so many years before. The awkwardness of being unequally yoked is felt by the unbeliever as much as the believer. - Y.

I. THE LORD'S MEETING WITH MOSES (vers. 24-26).

1. Moses' sin.

(1) Circumcision was the solemnly expressed will of God (Genesis 17:9-14).

(2) It was enforced by exclusion from the blessings of God's covenant.

(3) Preparations had been made for the journey, but the circumcision of Eliezer was not among them.

2. The reason of the omission, weak yielding to the prejudices of his Midianitish wife.

3. His guilt. God looked beyond the sign to that which it signified and partially accomplished - the claiming of the life for himself and righteousness. Moses' disobedience was therefore murder by neglect, and life shall answer for life. The guilt of the unfaithful watchmen in Zion (Ezekiel 33:7-9); of parents who never seek by instruction and example and prayer to have their children circumcised with the circumcision of Christ.

4. God will withstand the inconsistent worker. He will permit his work to be done only by the righteous and the faithful. This is seen both in churches and in individuals.

II. THE MEETING OF MOSES AND AARON (vers. 27, 28).

1. Moses had to proceed alone (Exodus 18:2), the type of many who pass to service through loss.

2. God prepares consolation in the desert (Matthew 19:27-29).

3. The marvels of God's providence. He makes their meeting with each other a meeting with himself. "They met at the mount of God."

4. Human love hallowed by the Divine love - "And Moses told Aaron," etc.

III. THEIR MEETING WITH THE ELDERS OF ISRAEL (vers. 29-31). Where Moses dreaded failure he meets success. There is more faith waiting to receive God's word than we imagine: souls wait round us like the parched land for the showers. - U.

1. By Divine appointment (cf. ver. 14).

2. In a sacred place.

3. As cooperators in a good work.

4. With affection.

5. To exchange experiences. - J.O.

I. THE WORD SPOKEN.

1. Should be the Word of God. The preacher is not set to deliver his own speculations, but to convey a message.

2. Should be exhibited with its appropriate evidence.

3. Should be declared to all.

II. THE WORD BELIEVED. The people -

1. Appreciated the value of the word.

2. Believed the word.

3. Worshipped; a token of gratitude, submission, and obedience. - J.O.