Moses took his wife and his sons, and set them on a donkey, and he returned to the land of Egypt. Moses took God’s rod in his hand. Yahweh said to Moses, “When you go back into Egypt, see that you do before Pharaoh all the wonders which I have put in your hand, but I will harden his heart and he will not let the people go. You shall tell Pharaoh, ‘Yahweh says, Israel is my son, my firstborn, and I have said to you, “Let my son go, that he may serve me;” and you have refused to let him go. Behold, I will kill your firstborn son.’ ”
On the way at a lodging place, Yahweh met Moses and wanted to kill him. Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, “Surely you are a bridegroom of blood to me.”
So he let him alone. Then she said, “You are a bridegroom of blood,” because of the circumcision.
Geneva Bible translators 1599 · Public Domain On vv20, 21, 22, 24, 25, 26 Hebrew, caused them to ride.
Hebrew, caused them to ride.
Whereby he wrought the miracles.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–26 Exo 4:20 And Moses took his wife and his…
Exo 4:20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
Ver. 20. Upon an ass.] This may argue his poverty, as Zec 9:9. Especially if he had but one ass for the whole family.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20–26 His sons, Gershom, Exo 2:22, and Eliezer, Exo 18:4,…
His sons, Gershom, Exo 2:22, and Eliezer, Exo 18:4, whom he intended to carry with him; but afterwards observing that they were like to be impediments to him in his great business, and being well assured that it would not be long ere he returned to them, he sent them back to Jethro, as may seem from Exo 18:5.
Upon an ass: one ass might be sufficient for her and her two children, because one of them was but little, Exo 4:25. Or ass may be put for asses, which changes of the numbers is very frequent in Scripture.
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The rod of God; his shepherd’s rod so called, partly because it was appropriated to God’s special service, to be the instrument in all his glorious works; and partly to show that whatsoever was done by that rod, was not done by any virtue in the rod, or in Moses’s hand, but merely by the power of God, who was pleased for the greater confusion of his enemies to use so mean an instrument.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v24 Moses is here going to Egypt, and we are…
Moses is here going to Egypt, and we are told,
I. How God met him in anger, Exo 4:24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,
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1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (Sa1 2:29); and see Mat 10:37. (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.
2. God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.
3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words - solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it) - I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.
4. The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so. (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.
II. How Aaron met him in love, Exo 4:27, Exo 4:28. 1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends. 2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him. 3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called. 4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, Exo 4:28. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.
III. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, Exo 4:29-31. 1. The Israelites gave credit to them: The people believed, as God had foretold (Exo 3:18), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: They bowed their heads and worshipped, therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–26 And Moses took his wife, and his sons,.... Gershom…
And Moses took his wife, and his sons,.... Gershom and Eliezer; by which it appears that he intended to stay in Egypt, and that he believed that God would work deliverance by him:
and set them upon an ass: which though with us a mean creature, yet in those times and countries were rode upon by great personages; and these, as Aben Ezra says, were reckoned in Egypt more honourable than mules. It may be the singular is put for the plural, and that each of them was set upon an ass, with servants to take care of them:
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and he returned to the land of Egypt; that is, he set forward to go thither; for before he got thither, various things are related which befell him:
and Moses took the rod of God in his hand: his shepherd's staff, so called, because God ordered him to take it; and besides, he had wrought signs and wonders by it already, and would do many more.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv20, 21, 22, 23, 24, 26 The rod of God - His shepherd's crook so…
The rod of God - His shepherd's crook so called, as it was God's instrument in so many glorious works.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20–24 Verse 20. His wife and his sons] Both Gershom…
Verse 20. His wife and his sons] Both Gershom and Eliezer, though the birth of the latter has not yet been mentioned in the Hebrew text. See Clarke on Ex 2:22.
Set them upon an ass] The Septuagint reads the word in the plural, εκι τα ὑποζυγια, upon asses, as it certainly required more than one to carry Zipporah, Gershom, and Eliezer.
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The rod of God] The sign of sovereign power, by which he was to perform all his miracles; once the badge of his shepherd's office, and now that by which he is to feed, rule, and protect his people Israel.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv21, 24, 25 Exo 4:21-23. Which I have put in thy hand…
Exo 4:21-23. Which I have put in thy hand — In thy power: I will harden his heart — After he has frequently hardened it himself, wilfully shutting his eyes against the light, I will at last permit Satan to harden it effectually.
Thus saith the Lord — This is the first time that preface is used by any man, which afterward is used so frequently by all the prophets: Israel is my son, my firstborn — Precious in my sight, honourable, and dear to me. Let my son go — Not only my servant, whom thou hast no right to detain, but my son, whose liberty and honour I am jealous for. If thou refuse, I will slay thy son, even thy firstborn — As men deal with God’s people, let them expect to be themselves dealt with.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20, 21, 22, 24, 25, 26 An ass - Literally, “the ass,” which, according to…
An ass - Literally, “the ass,” which, according to Hebrew idiom, means that he set them upon asses. This is the first notice of other sons besides Gershom.
The rod of God - The staff of Moses was consecrated by the miracle Exo 4:2 and became “the rod of God.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv21–25 I shall harden, &c. Not by being the efficient…
I shall harden, &c. Not by being the efficient cause of his sin; but by withdrawing from him, for his just punishment, the dew of grace, that might have softened his heart; and so suffering him to grow harder and harder. (Challoner) --- Non impertiendo misericordiam. (St. Augustine, ep. 194, ad Sixt.) Thus God permitted the false miracles of the magicians, and did not suffer the scourges to continue long, so that the tyrant soon relapsed and forgot his promises. (Origen, Philos. xx; Theodoret in Romans ix. 16.) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20, 24, 26 Moses took his wife and his sons, and set…
Moses took his wife and his sons, and set them upon an ass--Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.
returned--entered on his journey towards Egypt.
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he took the rod of God--so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare Act 3:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20, 21, 22, 24 20. And Moses took his wife — Zipporah. And…
20. And Moses took his wife — Zipporah. And his (two) sons — Gershom and Eliezer.
Set thereupon an ass — Rather, made them ride upon the ass. Probably only Zipporah and the child Eliezer rode, while Moses and Gershom walked by the side of the ass. This was an humble, an unostentatious, entry of the commander of the hosts of Israel!
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20–26 20a (J). his wife, &c.] according to E Moses…
20a (J). his wife, &c.] according to E Moses went alone into Egypt, and was only joined by his wife and sons afterwards (Exo_18:5).
his sons] The birth of only one son has been hitherto mentioned (Exo_2:22); and Exo_4:25 suggests strongly that only one son was with Moses at the time: Di. and others are therefore probably right in thinking that we should read his son, the plural being an alteration due to an editor or scribe who thought that account should be taken of Exo_18:2-4.
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20b (E). the rod of God] So Exo_17:9, cf. on Exo_4:17.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20–26 (20) His sons.—Only one had been mentioned previously, viz.,…
(20) His sons.—Only one had been mentioned previously, viz., Gershom (Exo_2:22), unless we accept the Vulgate addition to that place. But another had been recently born to him.
Set them upon an ass.—Heb., upon the ass, i.e., cither “upon his ass,” or, according to some, “upon asses.” The singular of a substantive with the article is sometimes used for the genus (Gen_15:11).
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He returned.—Rather, set out to return (ἐπέστρεψεν, LXX.).
The rod of God.—An emphatic phrase. God’s endowment of the rod with miraculous power had made it “the rod of God.” It was the instrument by means of which most of the plagues and the other miracles were wrought (Exo_7:20; Exo_8:6; Exo_8:17; Exo_9:23; Exo_10:13; Exo_14:16; Exo_17:5; Num_20:9; &c).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20–26 His sons. Gershom, already mentioned, (Exo_2:22) and Eliezer, (Exo_18:4)…
His sons. Gershom, already mentioned, (Exo_2:22) and Eliezer, (Exo_18:4) who was probably an infant. Set them upon an ass. Literally, "the ass," i.e. the one ass that belonged to him. The word might best be translated his ass." When Moses is said to have "set them upon" the animal, we need not understand "all of them." Probably Zipporah and her baby rode, while Gershom walked with his father. Though horses were known in Egypt before this, they could not be used in the Sinaitic peninsula, and the employment of an ass by Moses is thoroughly appropriate. Returned. Ie. "set out to return." Took the rod of God in his hand. This is of course the "rod" of ver. 2, which had become "the rod of God" by the miracle of vers. 3 and 4, and which God had commanded him to take to Egypt (ver. 17).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv20, 21, 22, 24 Returned to the land of Egypt.
Exo_4:20
Returned to the land of Egypt.
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The journey to Egypt
I. That a good man journeying on the service of God should take his family with him. Never go on any good errand without your family; teach the youthful feet to walk in obedience to God.
II. That a good man journeying on the service of God should take his rod with him. Never go on a journey of moral service without God. Especially if you are a minister of the gospel, take the rod on your journey to Egypt.
1. It will keep you humble. It will remind you of your humble occupation in the desert, when you are tempted to pride, in the great service to which God has called you. Every Christian worker needs to have something within his soul to inspire humility.
2. It will make you happy. When you are desponding and sad, when the work does not open up to your effort as you would wish, the rod will remind you of the vision at the bush, and of the miracles wrought at the commencement of the mission. The reason why there are so many unhappy workers in the Church, is because they have left the rod at home.
3. It will make you powerful. With this rod Moses was to work miracles. So if Christian workers had the rod of God in their hand, they would be able to show to the world much more effectively than they do, the holy tokens of their mission. (J. S. Exell, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv20, 21, 24 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_4:20
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_4:20
THE JOURNEY TO EGYPT
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I. That a good man journeying on the service of God should take his family with him. “And Moses took his wife and sons,” &c. When a man is going on the errands of God he should always take his family with him, that they may participate in his work, its responsibility, its sorrow, and its victory. Never go on any good errand without your family; it is well to teach the youthful feet to walk in obedience to God. Many a young man has learned the art, and gathered the spirit and desire for Christian service, by being taken to it by a godly parent. Are you journeying to heaven? Take your family with you.
II. That a good man journeying on the service of God should take his rod with him. Never go on a journey of moral service without God. Especially if you are a minister of the Gospel, take the rod on your journey to Egypt.
1. It will keep you humble. It will remind you of your humble occupation in the desert, when you are tempted to pride, in the great service to which God has called you. Every Christian worker needs to have something within his soul to inspire humility.
2. It will make you happy. When you are desponding and sad, when the work does not open up to your effort as you would wish, the rod will remind you of the vision at the bush, and of the miracles wrought at the commencement of the mission. The reason why there are so many unhappy workers in the Church is because they have left the rod at home.
3. It will make you powerful. With this rod Moses was to work miracles. So if Christian workers had the rod of God in their hand, they would be able to show to the world much more effectively than they do, the holy tokens of their mission. To all the emancipators of the souls of men we would say, Never journey to Egypt without your rod. God has given it to you. He has consecrated it by His promise. He has made it the symbol of his power. You cannot afford to travel without it. No other rod can supply its place.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv21, 24 harden his heart
harden his heart
(Cf) Exo 8:15; Exo 8:32; Exo 9:34. In the face of the righteous demand of Jehovah and of the tremendous attestations by miracle that He was indeed God, and that Moses and Aaron were His representatives, Pharaoh "hardened his heart." Instrumentally God hardened Pharaoh’s heart by forcing him to an issue against which he hardened his own heart in refusal. Light rejected, rightful obedience refused, inevitably hardens conscience and heart. Rom 9:17-24.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 24 will harden his heart
will harden his heart
Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. AT: "will cause Pharaoh to be stubborn" (See: Synecdoche and Metaphor)
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Israel is my son
The word "Israel" here represents all the people of Israel. AT: "The people of Israel are my own children" (See: Metonymy)
is my son, my firstborn
Here the people of Israel are spoken of as if they were a firstborn son who causes joy and pride. AT: "is like my own firstborn son" (See: Metaphor)
you have refused to let him go
The word "him" refers to the people of Israel as God's son. AT: "you have refused to let my son go" (See: Metonymy)
I will certainly kill your son, your firstborn
The word "son" here refers to the actual son of Pharaoh.
translationWords
Yahweh
Moses
Pharaoh
miracle
power
heart
Israel
son
firstborn
worship
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv20, 21, 24, 25 4:20 he carried the staff of God: Whatever he…
4:20 he carried the staff of God: Whatever he may have said to Jethro, Moses was going to Egypt in obedience to God and in the expectation of being used by God (see 4:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.