The Lord Gives Great Power to Moses

Exodus 4:10 Then Moses said to the Lord, “O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue.”

Exodus 4:11 So the Lord said to him, “Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord?

Exodus 4:12 Now therefore, go, and I will be with your mouth and teach you what you shall say.”

Exodus 4:13 But he said, “O my Lord, please send by the hand of whomever else You may send.” 

In reality, however, Moses did not care to return to Egypt. The task would be extremely dangerous and difficult, so he told God to please send someone else.

Exodus 4:14 So the anger of the Lord was kindled against Moses, and He said: “Is not Aaron the Levite your brother? I know that he can speak well. And look, he is also coming out to meet you. When he sees you, he will be glad in his heart.

Exodus 4:15 Now you shall speak to him and put the words in his mouth. And I will be with your mouth and with his mouth, and I will teach you what you shall do.

Exodus 4:16 So he shall be your spokesman to the people. And he himself shall be as a mouth for you, and you shall be to him as God.

Exodus 4:17 And you shall take this rod in your hand, with which you shall do the signs.”

Moses Returns to Egypt

Exodus 4:18 So Moses went and returned to Jethro his father-in-law, and said to him, “Please let me go and return to my brethren who are in Egypt, and see whether they are still alive.” And Jethro said to Moses, “Go in peace.” 

Moses still showed respect to his father-in-law, despite his divine calling as a national leader. 

It’s unclear how much he shared about the burning bush encounter, but his reason for returning—"to see if they are still alive"—suggests he left out details about his role as leader and deliverer, unlike the full explanation given to Aaron (v. 28).

Exodus 4:19 Now the Lord said to Moses in Midian, “Go, return to Egypt; for all the men who sought your life are dead.” 

God reassures Moses that it is safe to return, removing one of his fears. The words “all the men” suggest that both Pharaoh (likely Rameses I or Seti I) and any others with personal grudges against Moses were no longer a threat.

It highlights God's timing, encouragement, and protection, showing that when He calls someone, He also clears the path for obedience. 

It also explains Moses' careful approach in informing his family before departing. 

Exodus 4:20 Then Moses took his wife and his sons and set them on a donkey, and he returned to the land of Egypt. And Moses took the rod of God in his hand. 

The use of a donkey reflects Moses' modest status. Despite his future role as a leader, he begins his journey without grandeur, highlighting humility and reliance on God. 

Originally a simple shepherd's staff, it becomes "the rod of God" after being endowed with divine power. This rod symbolizes God's authority and will be instrumental in performing miracles during the liberation of Israel.

Exodus 4:21 And the Lord said to Moses, “When you go back to Egypt, see that you do all those wonders before Pharaoh which I have put in your hand. But I will harden his heart, so that he will not let the people go.

Theologically, this “hardening” can be understood in a few ways: Judicial Hardening: God, knowing Pharaoh’s persistent resistance, solidifies Pharaoh’s choice. It’s a form of judgment against a hardened and rebellious heart. 

Divine Sovereignty: God’s will is ultimately being fulfilled. Through Pharaoh’s stubbornness, God will bring about the plagues, demonstrating His power and setting the stage for the Exodus. 

Pharaoh’s Free Will: While God hardened Pharaoh’s heart, Scripture also indicates that Pharaoh hardened his own heart (Exodus 8:15, 32). There’s a dual dynamic—God’s sovereignty and human responsibility. 

Exodus 4:22 Then you shall say to Pharaoh, ‘Thus says the Lord: “Israel is My son, My firstborn. 

To the ancient Egyptians, the firstborn son was special and sacred, and the Pharaoh considered himself the only son of the gods. 

Now he heard of a whole nation designated as God’s firstborn son, meaning “declared and treated as first in rank, preeminent, with the rights, privileges, and responsibilities of being actually the firstborn.”

God spoke about Israel as if it were a single person, showing that He was like a father to the nation.

Just as a father brings a child into the world, then cares for and guides them, God was bringing Israel into being, nurturing, and leading them (see Deuteronomy 14:1-2). 

Unlike the pagan idea of gods having physical relationships with humans to create offspring, God’s relationship with Israel was nothing like that. Instead, He called Israel His treasured possession, a kingdom of priests, and a holy nation (see Exodus 6:7; 19:4-6). 

This showed a special, chosen relationship based on love, care, and purpose. 

Exodus 4:23 So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed I will kill your son,  your firstborn.” ’ ”

The purpose of Israel’s freedom was not just liberation from slavery but also a call to serve and worship God. True freedom, in the biblical sense, is not simply the absence of bondage but the opportunity to live in obedience and service to God.

God’s warning to Pharaoh is direct and severe. If Pharaoh refuses to release God’s “son” (Israel), then God will take Pharaoh’s own son, his firstborn. The firstborn son was highly significant in ancient cultures, representing the future, inheritance, and legacy of a family. By threatening the firstborn, God is striking at the heart of Pharaoh’s power and legacy.

This verse is a clear foreshadowing of the final and most devastating plague that God would bring upon Egypt—the death of the firstborn (Exodus 12:29-30). It sets the stage for the eventual deliverance of Israel and shows that God’s warnings are not empty threats. Pharaoh’s continued hardness of heart would lead to this tragic consequence.

Zipporah’s Son is Circumcised

Exodus 4:24 And it came to pass on the way, at the encampment, that the Lord met him and sought to kill him.

Covenant Obedience: God had established a covenant with Abraham that included the rite of circumcision (Genesis 17:10-14). This act was a sign of the covenant between God and His people. It symbolized belonging, obedience, and the cutting away of the flesh, representing sanctification. 

Moses, as the leader chosen to deliver Israel, was expected to fully comply with God's covenantal requirements.

Moses' Neglect: The passage implies that Moses had failed to circumcise his son, thereby neglecting the covenantal obligation. 

This disobedience was not a small oversight but a significant breach of God’s command. It would have undermined Moses' authority and integrity as the deliverer of God's people. 

Before leading Israel out of bondage, Moses needed to align himself and his household with God's covenant.

Immediate Consequence: God’s approach to “kill him” demonstrates the seriousness of covenant faithfulness.

It is a reminder that leadership comes with responsibility and accountability. 

God was preparing to judge Egypt, yet His own servant was not fully obedient. Judgment begins at the house of God (1 Peter 4:17).

Exodus 4:25 Then Zipporah took a sharp stone and cut off the foreskin of her son and cast it at Moses’ feet, and said, “Surely you are a husband of blood to me!”:26 So He let him go. Then she said, “You are a husband of blood!”—because of the circumcision.