Exodus 4:12
Now go! I will help you as you speak, and I will teach you what to say."
Now go
This phrase is a direct command from God to Moses, emphasizing the urgency and divine authority behind the mission. The Hebrew word for "go" is "לֵךְ" (lekh), which is an imperative form, indicating a command. This highlights God's expectation for immediate obedience. In the broader scriptural context, this command is a pivotal moment in Moses' life, marking the transition from his life in Midian to his role as the leader of the Israelites. It underscores the theme of divine calling and the necessity of human response to God's directives.

I will help you
The assurance "I will help you" is a profound promise of divine assistance. The Hebrew root here is "עָזַר" (azar), meaning to aid or support. This promise is crucial for Moses, who feels inadequate for the task ahead. Historically, this reflects the consistent biblical theme that God equips those He calls. It is a reminder that God does not abandon His servants to their own devices but actively participates in their mission, providing strength and guidance.

speak
The word "speak" in Hebrew is "דָּבַר" (dabar), which means to declare or communicate. This is significant because Moses had expressed concern about his speaking abilities. God's promise to assist Moses in speaking directly addresses his insecurities. In a broader theological sense, this highlights the importance of communication in God's plan, as Moses' role as a prophet involves conveying God's messages to both Pharaoh and the Israelites.

and I will teach you
The phrase "and I will teach you" comes from the Hebrew root "יָרָה" (yarah), which means to instruct or direct. This indicates that God will provide Moses with the necessary knowledge and skills for his mission. It reflects the biblical principle that God is the ultimate teacher, imparting wisdom and understanding to His followers. This assurance would have been particularly comforting to Moses, reinforcing that he would not be left to navigate his mission alone.

what to say
The phrase "what to say" underscores the specificity of God's guidance. It reassures Moses that he will not have to rely on his own wisdom or eloquence. The Hebrew word for "say" is "אָמַר" (amar), which means to utter or declare. This promise is a testament to God's sovereignty and foreknowledge, as He knows precisely what needs to be communicated to fulfill His purposes. It also emphasizes the importance of obedience to God's instructions, as Moses' words will be divinely inspired and crucial for the liberation of the Israelites.

Persons / Places / Events
1. Moses
The central figure in this passage, Moses is called by God to lead the Israelites out of Egypt. He expresses doubt about his speaking abilities, prompting God's reassurance.

2. God
The speaker in this verse, God is commissioning Moses and promises divine assistance in his mission.

3. Mount Horeb
Although not directly mentioned in this verse, this is the location where God speaks to Moses through the burning bush, setting the context for this conversation.

4. Pharaoh
The ruler of Egypt, whom Moses is being sent to confront and demand the release of the Israelites.

5. Israelites
The people of God, enslaved in Egypt, whom Moses is called to deliver.
Teaching Points
Divine Empowerment
God equips those He calls. When we feel inadequate, we can trust that God will provide the necessary skills and words.

Obedience Despite Fear
Moses' initial reluctance is met with God's assurance. We are encouraged to step out in faith, even when we feel unprepared.

God's Presence in Our Mission
Just as God promised to be with Moses, He promises to be with us in our tasks and challenges.

Reliance on God's Wisdom
We are reminded to seek God's guidance in our words and actions, trusting that He will lead us.

Faith in Action
Moses' account encourages us to act on God's commands, knowing that He will support us in our endeavors.
Bible Study Questions
1. How does God's promise to Moses in Exodus 4:12 encourage you in areas where you feel inadequate or unprepared?

2. In what ways can you relate to Moses' reluctance, and how can you apply God's reassurance in your own life?

3. How does the promise of divine assistance in speaking (as seen in Exodus 4:12) connect with Jesus' promise to His disciples in the New Testament?

4. Reflect on a time when you experienced God's help in a challenging situation. How did this experience strengthen your faith?

5. How can you actively seek God's guidance in your daily conversations and decisions, ensuring that your words align with His will?
Connections to Other Scriptures
Jeremiah 1:7-9
Similar to Moses, Jeremiah is reassured by God that He will put words in his mouth, emphasizing God's provision for those He calls.

Matthew 10:19-20
Jesus tells His disciples not to worry about what to say when they are brought before authorities, for the Spirit will speak through them, echoing God's promise to Moses.

Acts 7:22
Stephen's speech mentions Moses being powerful in speech and action, indicating that God's promise to help Moses speak was fulfilled.
Divine Supplements for Human InfirmityH.T. Robjohns Exodus 4:1-17
The Fourth Difficulty: Moses Alleges Defect of UtteranceD. Young Exodus 4:10-12
EloquenceJ. S. Exell, M. A.Exodus 4:10-13
Fluency in SpeechW. M. Taylor, D. D.Exodus 4:10-13
Gifts Other than Eloquence an Element in LeadershipProf. Gaussen.Exodus 4:10-13
God Can Make Use of Poor MaterialExodus 4:10-13
God's Biddings are EnablingsExodus 4:10-13
Inspiration Better than EducationH. O. Mackey.Exodus 4:10-13
LessonsW. M. Taylor, D. D.Exodus 4:10-13
Natural Infirmities in Relation to Moral ServiceJ. S. Exell, M. A.Exodus 4:10-13
Self-ConsciousnessJ. Parker, D. D.Exodus 4:10-13
Slowness of SpeechJ. S. Exell, M. A.Exodus 4:10-13
Speech, or Dumbness, from GodH. Melvill, B. D.Exodus 4:10-13
Strength not Always AppropriateExodus 4:10-13
The Art of the Orator Undesirable in a PreacherSpurgeon, Charles HaddonExodus 4:10-13
The Divine CreatorshipW. M. Taylor, D. D.Exodus 4:10-13
The Objections Made to Religious ServiceJ. S. Exell, M. A.Exodus 4:10-13
Uselessness of Mere WordsRobert Hall.Exodus 4:10-13
Why was Moses not Gifted with Eloquence?M. M. Kalisch, Ph. D.Exodus 4:10-13
God's Wrath Will Fall Where His Service is DeclinedJ. Urquhart Exodus 4:10-17
Slow of SpeechJ. Orr Exodus 4:10-17
People
Aaron, Isaac, Israelites, Jacob, Jethro, Moses, Pharaoh, Zipporah
Places
Egypt, Horeb, Midian, Nile River
Topics
Directed, Mouth, Speak, Speakest, Teach, Teaching
Dictionary of Bible Themes
Exodus 4:12

     1443   revelation, OT
     5167   mouth

Exodus 4:1-13

     7758   preachers, call

Exodus 4:10-12

     5168   muteness
     8422   equipping, spiritual

Exodus 4:10-13

     5102   Moses, life of
     8726   doubters

Exodus 4:10-14

     6218   provoking God

Exodus 4:10-15

     5949   shyness

Library
January 13. "Thou Shalt be to Him Instead of God" (Ex. Iv. 16).
"Thou shalt be to him instead of God" (Ex. iv. 16). Such was God's promise to Moses, and such the high character that Moses was to assume toward Aaron, his brother. May it not suggest a high and glorious place that each of us may occupy toward all whom we meet, instead of God? What a dignity and glory it would give our lives, could we uniformly realize this high calling! How it would lead us to act toward our fellow-men! God can always be depended upon. God is without variableness or shadow of turning.
Rev. A. B. Simpson—Days of Heaven Upon Earth

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

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

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

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

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

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

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

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

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

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

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

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

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

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