Exodus 4:13

And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) Send, I pray thee, by the hand of him whom thou wilt send.—Rather, pray send by whom thou wilt. A curt, impatient, and scarcely reverent speech. Moses means that he will undertake the task if God insists; but that God would do far better to send another. Hence the “anger of the Lord” against him (Exodus 4:14), which led to Aaron’s association with him as joint leader of the people.

Benson Commentary

Exodus 4:13-14. Send by whom thou wilt send — By any but me. The anger of the Lord was kindled — Even self-diffidence, when it grows into an extreme, when it either hinders us from duty, or clogs us in duty, is very displeasing to him. I know that he can speak well — Moses excelled in wisdom and conduct, Aaron in eloquence. Such is the wise order of Providence. As in the human body each member has its different use and function, and all ministering to the good of the whole; so in the mystical body of Christ, God has dispensed different gifts to different members, and very seldom, if ever, gives all accomplishments to one; but to preserve a mutual dependance and relation, he distributes some to one and some to others, Romans 12:4.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

And he said - The reluctance of Moses is in accordance with the inner law of man's spiritual development, and specially with his own character; but, under the circumstances, it indicated a weakness of faith.

Jamieson-Fausset-Brown Bible Commentary

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.

Matthew Poole's Commentary

By one who is fitter for the work than I am. Heb. Send by the hand of him whom

thou wilt send, i.e. should send; for the future tense oft signifies what one should do. See Genesis 20:9 34:7 Malachi 1:6 2:7. Thou usest according to thy wisdom to choose fit instruments, and to use none but whom thou dost either find or make fit for their employment, which I am not. Others, Send by the hand of Messias, whom thou wilt certainly send, and canst not send at a fitter time, nor for better work. Moses and the prophets knew that Christ would come, but the particular time of his coming was unknown to them. See 1 Peter 1:11.

Gill's Exposition of the Entire Bible

And he said, O my Lord,.... Acknowledging his dominion, his sovereignty, his power to do the above things: or "on me, O Lord" (u), be the blame for making such objections; or on me let this work be devolved, since it is thy pleasure:

send, I pray thee, by the hand of him whom thou wilt send. Many of the ancient Christian fathers understand it of the Messiah that was to be sent, and as if Moses thought this was a fit time for the sending of him: and so Cocceius is of opinion, that nothing better can be understood, than that Moses desired that God would rather send him, whom Israel expected to be sent, even the Angel that should go before them; of whose mission see Exodus 23:20, but no particular person is intended, unless himself; and the common interpretation is, that God would send a more fit and proper person than he was; and that he would rather send anyone but him, and entreats to be excused; but I see not why this may not be understood of Moses assenting to his mission, and acquiescing in the will of God; as if he should say, since it must be so, the will of the Lord be done, let him send by whom he will, and since it is his pleasure to send by me, I submit; what may seem to contradict this is, the Lord's anger and resentment expressed in the following words; but that might be notwithstanding, since Moses had been so backward and reluctant, and made so many objections before he consented.

(u) "in me", Oleaster.

Geneva Study Bible

And he said, O my Lord, send, I pray thee, by the hand of him whom thou {d} wilt send.

(d) That is, the Messiah: or some other, that is more suitable than I.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. Send, I pray thee, him whom thou wilt send, whoever it may be (for the idiom, see on Exodus 33:19). Moses assents, but unwillingly and ambiguously (cf. W. R. Smith [p. 40 n.], p. 163).

Exodus 4:13

Keil and Delitzsch Biblical Commentary on the Old Testament

"Send, I pray Thee," he says, "by whom Thou wilt send;" i.e., carry out Thy mission by whomsoever Thou wilt. בּיד שׁלח: to carry out a mission through any one, originally with accus. rei (1 Samuel 16:20; 2 Samuel 11:14), then without the object, as here, "to send a person" (cf. 2 Samuel 12:25; 1 Kings 2:25). Before תּשׁלח the word אשׁר is omitted, which stands with בּיד in the construct state (vid., Ges. 123, 3). The anger of God was now excited by this groundless opposition. But as this unwillingness also arose from weakness of the flesh, the mercy of God came to the help of his weakness, and He referred Moses to his brother Aaron, who could speak well, and would address the people for him (Exodus 4:14-17). Aaron is called הלּוי, the Levite, from his lineage, possibly with reference to the primary signification of לוה "to connect one's self" (Baumgarten), but not with any allusion to the future calling of the tribe of Levi (Rashi and Calvin). הוּא ידבּר דּבּר speak will he. The inf. abs. gives emphasis to the verb, and the position of הוּא to the subject. He both can and will speak, if thou dost not know it.