Exodus 4:12
Now therefore go, and I will be with your mouth, and teach you what you shall say.
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EXPOSITORY (ENGLISH BIBLE)
(12) I will be with thy mouth.—To suggest words (see Matthew 10:19-20), and assist utterance. Comp. the reluctance of Jeremiah (Jeremiah 1:6), and God’s dealings with him (Jeremiah 1:7-9).

4:10-17 Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. God sometimes makes choice of those as his messengers, who have the least of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Holy Spirit made them such. God condescends to answer the excuse of Moses. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the Lord. But while we blame Moses for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this errand. God promises, I will be with thy mouth, and with his mouth. Even Aaron, who could speak well, yet could not speak to purpose, unless God gave constant teaching and help; for without the constant aid of Divine grace, the best gifts will fail.Compare with this our Lord's promise to His Apostles; Matthew 10:19; Mark 13:11. 10-13. I am not eloquent—It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility. By my Spirit to direct and assist thee what and how to speak. Whence Moses, though he still seems to have remained slow in speech, yet was in truth mighty in words as well as deeds, Acts 7:22. Compare Matthew 10:19,20. Now therefore go, and I will be with thy mouth,.... And put words into it, and cause it to speak readily and powerfully; and so it appears that he was mighty in words, as well as in deeds, Acts 7:22,

and teach thee what thou shalt say; to Pharaoh, to the Israelites, and to Aaron, that was to speak for him, as is hereafter observed.

Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
EXEGETICAL (ORIGINAL LANGUAGES)
12. God further promises that He will be with his mouth (cf. Exodus 3:12), and teach him always what to say. Cf., of prophets, Deuteronomy 18:18, Jeremiah 1:9.The Second Sign. - Moses' hand became leprous, and was afterwards cleansed again. The expression כּשּׁלג מצרעת, covered with leprosy like snow, refers to the white leprosy (vid., Leviticus 13:3). - "Was turned again as his flesh;" i.e., was restored, became healthy, or clean like the rest of his body. So far as the meaning of this sign is concerned, Moses' hand has been explained in a perfectly arbitrary manner as representing the Israelitish nation, and his bosom as representing first Egypt, and then Canaan, as the hiding-place of Israel. If the shepherd's staff represented Moses' calling, the hand was that which directed or ruled the calling. It is in the bosom that the nurse carried the sucking child (Numbers 11:12), the shepherd the lambs (Isaiah 40:11), and the sacred singer the many nations, from whom he has suffered reproach and injury (Psalm 89:50). So Moses also carried his people in his bosom, i.e., in his heart: of that his first appearance in Egypt was a proof (Exodus 2:11-12). But now he was to set his hand to deliver them from the reproach and bondage of Egypt. He put (הביא) his hand into his bosom, and his hand was covered with leprosy. The nation was like a leper, who defiled every one that touched him. The leprosy represented not only "the servitude and contemptuous treatment of the Israelites in Egypt" (Kurtz), but the ἀσέβεια of the Egyptians also, as Theodoret expresses it, or rather the impurity of Egypt in which Israel was sunken. This Moses soon discovered (cf. Exodus 5:17.), and on more than one occasion afterwards (cf. Numbers 11); so that he had to complain to Jehovah, "Wherefore hast Thou afflicted Thy servant, that Thou layest the burden of all this people upon me?...Have I conceived all this people, that Thou shouldest say to me, Carry them in thy bosom?" (Numbers 11:11-12). But God had the power to purify the nation from this leprosy, and would endow His servant Moses with that power. At the command of God, Moses put his hand, now covered with leprosy, once more into his bosom, and drew it out quite cleansed. This was what Moses was to learn by the sign; whilst Israel also learned that God both could and would deliver it, through the cleansed hand of Moses, from all its bodily and spiritual misery. The object of the first miracle was to exhibit Moses as the man whom Jehovah had called to be the leader of His people; that of the second, to show that, as the messenger of Jehovah, he was furnished with the necessary power for the execution of this calling. In this sense God says, in Exodus 4:8, "If they will not hearken to the voice of the first sign, they will believe the voice of the latter sign." A voice is ascribed to the sign, as being a clear witness to the divine mission of the person performing it. (Psalm 105:27).
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