September 29, 2024
Exodus 4:1-11
“God Calls, Excuses Fall”
Service Overview: Feelings of doubt and inadequacy are not enough to keep God from accomplishing his plan. In this message, we’ll explore how God patiently addresses Moses’ fears as well as ours, equips us with what we need, and uses our weaknesses for His glory. It’s a call to trust God’s power over our limitations and to step boldly into His calling.
Memory Verse for the Week:
“For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline.” 2 Timothy 1:7 (NIV)
Background Insights:
- In the ancient world, a staff or rod was sometimes a symbol of authority derived from a deity. When Moses or Aaron uses this staff, it symbolizes God’s authority and power at work. (T. Desmond Alexander, Exodus, 59)
- The kings of Egypt wore crowns adorned with the uraeus, a cobra with raised hood threatening Egypt’s enemies. The cobra crown was also associated with the sun god Ra, the ‘Living King’, who, when united with Amon, was the most powerful deity in Egypt. Victory over the serpent was, therefore, a comprehensive motif for challenging and overthrowing the central realities of Egyptian religion and sovereignty, and thus, by this sign, Egypt’s power, whether divine or royal, is shown to be under the Lord’s sovereign sway. (J. Alec Motyer, The Message of Exodus, 63)
- (vv. 24–26). Moses had neglected to circumcise his second son, Eliezer, and God struck Moses down with an illness that could have taken his life. We get the impression that when Moses had circumcised Gershom, his firstborn, Zipporah had been appalled by the ceremony and therefore had resisted having Eliezer circumcised. Moses let her have her way and this displeased the Lord. After all, Moses couldn’t lead the people of Israel if he was disobedient to one of the fundamental commandments of the Lord (Gen. 17:10–14). Even if the Jews didn’t know it, God knew about his disobedience, and He was greatly displeased. (Warren Wiersbe, Be Delivered: Exodus, 28)
- Circumcision was a sign of God’s covenant with his people. Within the covenant there is grace and life. Outside of the covenant are judgment and death. But Moses’ own son is on the uncircumcised side of the line. Moses has, it would seem, treated his firstborn son as an Egyptian or a Midianite, rather than as part of the firstborn of God. So Moses himself is acting like an Egyptian or a Midianite, rather than a member of God’s covenant people. (Tim Chester, Exodus for You, 49)
- Exodus 4:24–26 records a very unusual incident involving the circumcision of Moses’s son by Zipporah, his Midianite wife. The brief details reported suggest that this reflects an ancient tradition. Within the context of Exodus, circumcision recalls the eternal covenant that God established with Abraham in Genesis 17. (T. Desmond Alexander, Exodus, 59)
What should stand out to us from this encounter between Moses and God?
- The grace of God to offer proof for the doubter.
(vv. 1-9)
Doubting does not prove that a man has no faith, but only that his faith is small. And even when our faith is small, the Lord is ready to help us. (J.C. Ryle, Expository Thoughts on Matthew, 106)
As far as we know, God had not appeared to any human being in over four hundred years. Therefore, Moses feels he has to raise yet another objection. (Walter C. Kaiser, Jr., Exodus, Kindle Location 2586)
In his negative mood, Moses has picked out two of the most crucial words in the narrative ahead—“Believe” and “listen.” God would be constantly calling Israel to put their trust in him and to listen to his voice (which implies to heed and obey whatever he instructs). Ironically, that is what God is struggling to get Moses himself to do right at this moment, but Moses is deflecting the issue onto the imagined response of the Israelites. (Christopher J.H. Wright, The Story of God Bible Commentary: Exodus, 130)
- The power of God over creation to demonstrate dominion.
(vv. 2-9)
The Lord is Lord of power – to transform (2–5), to renew (6–7) and to conquer (8–9) – and obedience is the channel through which all this power flows. In terms of resources, what Moses had in his hand looked pathetically inadequate, but the Lord could make it more than sufficient (2–5). (J. Alec Motyer, Exodus, 65)
The Lord is the God of transforming power. He can take the ordinary (the staff) and make it deadly (the snake), but he can also make the deadly subordinate to the man of obedient faith. (Christopher J.H. Wright, The Story of God Bible Commentary: Exodus, 132)
- The sternness of God towards those without excuse.
(vv. 10-11)
[God] took Moses seriously and did not deny his sense of inadequacy, but he made him face realistically the sort of God he professed to believe in. (J. Alec Motyer, The Message of Exodus, 67)
God’s response is, I give words. I give hearing. I give insight. It’s true that Moses can’t speak well and it’s true that the people don’t listen well. But God gives words and God gives hearing. God opens blind eyes to see the truth. (Tim Chester, Exodus for You, 45)
Deeply ingrained within all of us is a latent unwillingness to obey God’s call on our lives. (T. Desmond Alexander, Exodus, 58)
- The mercy of God to use the hesitant despite their reluctance.
(vv. 12-17)
“O Lord, please send someone else to do it” (Ex. 4:13 NIV). Moses calls Him “Lord” and yet refuses to obey His orders (Luke 6:46; Acts 10:14). Most of us understand that attitude because we’ve made the same mistake. If God isn’t Lord of all, He isn’t Lord at all. (Warren Wiersbe, Be Delivered: Exodus, 26)
Confidence in the purposes of God enables us to be courageous in obeying God. (Tim Chester, Exodus for You, 16)
Conclusion… How does this encounter inform our journey of following Jesus? By encouraging us to…
- … trust Him with our doubts; knowing He’s more than gracious with those who genuinely seek Him.
(Ps. 56:3; Prov. 3:5-6; Is. 41:10; Matt. 14:31; Mark 9:24; Heb. 11:1; Ja. 1:5-6; Jude 1:22)
Doubt is the ants-in-the-pants of faith. (Martha Turner)
The Lord looks for trust, loves to be trusted, reacts against the withholding of trust, and assures his people that the way of trust is the way of life. (Motyer, 68)
Prayer allows a place for me to bring my doubts and complaints and subject them to the blinding light of reality I cannot comprehend but can haltingly learn to trust. (Philip Yancey, Prayer: Does It Make Any Difference?, 31)
Even doubting thoughts and feelings that border on sin are better laid out before the gracious eyes of the Lord than nursed in our hearts. God will not be shocked! He knows our inmost thoughts anyway! (Iain Duguid, Living in the Gap Between Promise and Reality, 55)
- … own our shortcomings; knowing that in His hands, they can be made strengths.
(Ps. 73:26; Is. 40:29; Ez. 34:16; 1 Cor. 1:25-27; 2 Cor. 12:9-10; Phil. 4:13; James 4:10)
Humility isn’t thinking poorly of ourselves; it’s simply not thinking of ourselves at all but making God everything. (Warren Wiersbe, Be Delivered: Exodus, 26)
The greatest glory we can give to God is to distrust our own strength utterly, and to commit ourselves wholly to His safe-keeping. (Brother Lawrence, The Practice of the Presence of God, 17th century)
Our reliance on the Spirit is not intended to foster an attitude of “I can’t do it,” but one of “I can do it through Him who strengthens me.” The Christian should never complain of want of ability and power. (Jerry Bridges, The Pursuit of Holiness, 80)
Challenge Question…
What excuse is hindering you from doing what God is calling you to do?
(John 15:16; Rom. 12:1-21; Eph. 4:1; Phil. 3:14; 2 Timothy 1:9; Hebrews 11:6; 2 Peter 1:10)
The will of God will never lead you where the power of God can’t enable you. (Warren Wiersbe, Be Delivered: Exodus, 27)
He who has God and everything else has no more than he who has God only. (C.S. Lewis, The Weight of Glory, 10)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- What do you think it says about God’s character that He offered proof to Moses despite his doubts?
- If you could change one thing about yourself, what would it be? How could God accomplish His plan through you without changing anything?
- Why do you think God shows sternness towards those who make excuses after receiving His clear direction?
- Moses was given three tangible signs of God’s power; we have the historical sign of the empty tomb. What is the advantage of a tangible sign? How is the empty tomb even better?
- Name some ways that a lack of talent in speaking might actually be an asset in ministry.
- Can you think of a time when you were hesitant to obey God, yet He used you anyway?
Quotes to note…
How gracious God is in responding to questions human beings may consider to be real and legitimate roadblocks to faith, even though there is enough basis for action in God’s word alone! (Walter C. Kaiser, Jr., Exodus, Kindle Location 2698)
What grace is meant to do is to help good people, not to escape their sufferings, but to bear them with a stout heart, with a fortitude that finds its strength in faith. (Augustine, City of God, c. 410AD)
The God of the Bible is a God of words before deeds, a God of verbal revelation, who speaks and then acts to confirm what he has said. (J. Alec Motyer, The Message of Exodus, 61)
A proud man is always looking down on things and people; and, of course, as long as you are looking down, you cannot see something that is above you. (C. S. Lewis, Mere Christianity, 69)
Of all the signs recorded in Scripture, the resurrection of Jesus is the ultimate sign of divine power. With good reason, Christians place their hope not in a crucified Jesus but in a resurrected Lord and Savior. (T. Desmond Alexander, Exodus, 64)
The Lord knows our needs before we ask (Matt. 6:8). And even when what we ask is a manifestation of distrust, he still bothers with us and provides for our needs. (J. Alec Motyer, The Message of Exodus, 69)
This story is not just the story of how God liberates one particular oppressed people. It is the story of how God fulfils his promise to bring salvation to all people. What’s at stake is not just the liberation of one nation. This story will set the pattern for the liberation of all nations from bondage to Satan. The Bible is the story of God leading us back home. (Tim Chester, Exodus for You, 19)
Moses did not have a scepter. He had a staff. That is leadership in the kingdom of God. He has authority over the evil one, but He does not rule like a dictator, but as One who sacrifices for His people, like a shepherd. (Tony Merida, Exalting Jesus in Exodus, 28)
God is unconstrained by external factors. Nothing and no one can force him to be or do anything against his will. But God is constrained by his own character and promises. He will always act in a way that is consistent with his holiness and with his word. (Tim Chester, Exodus for You, 37)
You will not attempt great things for God if you do not have a great vision of God. (Tony Merida, Exalting Jesus in Exodus, 32)
Above everything else, Christians need to cultivate a faith that establishes them as winners. This is all-important. Anything less gives Satan and his kingdom a devastating advantage. (Mark I. Bubeck, Overcoming the Adversary, 28)
Regarding the incident in 4:24-26…
The meaning behind this strange incident in Exodus is one that’s still being debated 3,500 years later. With ambiguities in the original language, along with the vast differences in historical interpretation, it’s hard to believe anyone knows with absolute certainty what’s going on here. However, I offer below some quotes on the matter from various scholars you may find helpful in developing a better understanding of what’s happening….
(vv.24-26) Because of its brevity, the abruptness of its introduction, the enigmatic nature of some of its cryptic expressions, and the difficulty of establishing exact antecedents for several of its personal pronouns, this paragraph has continued to baffle interpreters. (Walter C. Kaiser, Jr., Exodus (The Expositor’s Bible Commentary), Kindle Edition, 2843)
As the story continues, we encounter some of the strangest verses in the Old Testament in verses 24-26. Out of nowhere, it seems, God “sought to put [Moses] to death” (v. 24)! It is apparently because his firstborn son was not circumcised (v. 24). Moses was to keep the requirement given to Abraham, namely circumcising his sons (Genesis 17). God was remembering His covenant and the sign of His covenant. Zipporah seems to have acted faithfully, overcoming her headstrong husband, and Moses’ life was saved by her act. She did the circumcision instead of Moses here ( Exod 4:25). She was showing him that we are only right with God through blood and His covenant promises. Apart from the shedding of blood, Moses was no different from the Egyptians. (For a variety of interpretations on this passage, see Stuart, Exodus.) Likewise, as Christians we know that apart from blood and a new heart (circumcision of the heart), we are no different from unbelievers. (Tony Merida, Exalting Jesus in Exodus, 32)
4:24–26 Zipporah took a flint knife, cut off her son’s foreskin and touched Moses’ feet. This short incident continues to baffle commentators, for the Hebrew text contains various ambiguities. It probably describes how Zipporah circumcises Gershom and prevents Moses from being killed by God. Moses’s failure to circumcise his son excludes Gershom from the covenant that God initiated with Abraham (Gen. 17), the very covenant that underpins the divine deliverance of the Israelites from slavery (Exod. 2:24; 6:4–5). Furthermore, coming immediately after a reference to the death of Pharaoh’s “firstborn son” (v. 23), this episode possibly anticipates the Passover, when only those firstborn males who are circumcised are saved from death. (T. Desmond Alexander, Exodus, 62)
We do not know why Moses had disobeyed, but what we do know is this: that the Lord in effect said to him, ‘You cannot go on in my service until you are right with me.’ Zipporah saw what the problem was but, since circumcision should have been the father’s act (Gen. 17:23–27; 21:4), she took the blood of circumcision and touched Moses with it, thereby associating him with what had been done. And suddenly all was well, and the crisis was over. (J. Alec Motyer, The Message of Exodus, 80)
What precisely was Moses’ failure? Fundamentally, that God had given a command and he had not obeyed. Sadly, Moses did not learn the lesson, and in the end an equally obvious lapse in obedience cost him entry to Canaan (Num. 20:7–12). (J. Alec Motyer, The Message of Exodus, 81)
The Lord treats obedience with a seriousness that is in marked contrast to our casual and self-excusing ways. (J. Alec Motyer, The Message of Exodus, 81)
We don’t know whom God attacked. Verse 24 simply refers to “him”: “the Lord met him and was about to kill him”. It’s not clear whether the Lord is about to kill Moses or Gershom. But Gershom is not introduced until verse 25—so the most likely answer is that the “him” is Moses. We don’t know how God was about to kill him. Was he having a seizure or struck by an illness or attacked by an angel? We don’t know why God was about to kill him. It seems to be related to circumcision. It could be that Moses was uncircumcised, and Gershom is circumcised on his behalf. “Feet” (v 25) could be a euphemism for genitals. But Moses’ parents had hidden him for three months before his discovery by Pharaoh’s daughter, so there was plenty of time for them to circumcise him (although they may have delayed in order to avoid detection). So it’s more likely that the problem here is that Gershom was uncircumcised. We don’t know how Zipporah knew what to do. Perhaps there was an element of divine revelation, but there is another possibility that relates to the next question. We don’t know why Gershom was uncircumcised. The Midianites probably only circumcised men as they became adults—so perhaps Moses had conformed to Midianite culture. Maybe Zipporah had persuaded him not to circumcise Gershom as a child because it was distasteful to her. This would explain how, in verse 25, she knows what to do. Another possibility is that circumcision had become distasteful to Moses as a result of his upbringing in the Egyptian court. We don’t know whether Zipporah’s words were said in love or anger. In verse 25, she may be speaking in love: First, you became a bridegroom to me through marriage. Now I’ve received you again back from death as a bridegroom, this time through blood. But it’s also possible that she’s speaking in anger: I’ve been forced against my will to circumcise my child so blood has stained our marriage. The word “touched” could be translated “threw”, suggesting an act of anger (though it could also be because speed was of the essence). 18:2 says Moses sent Zipporah away—so this event may have caused a rift in their marriage. The image of a “bridegroom” suggests circumcision mirrors a wedding—like a wedding, circumcision (and baptism in the new covenant) is a sign of covenant love and commitment. There is a lot we don’t know! So, let’s focus on what we do know. (Tim Chester, Exodus for You, 48)
The Lord attacks Moses as he is en route to accomplish the mission of God in Egypt. The nature of this nearly fatal experience is not known to us; therefore, it does not figure in the interpretation. That Moses is the object of the divine action is clear from the fact that the otherwise unspecified son in v. 25 must be identified as belonging to someone other than Moses. The sudden introduction of Zipporah’s action leads us to believe that she instinctively connects her husband’s peril (a malady so great that it leaves only her hands free to act, for presumably his are not able to help) with their failure to circumcise their son. This she immediately proceeds to do. But her words of reproach—“ Surely you are a bridegroom of blood to me”— indicate that the root of the problem is in her revulsion and disgust with this rite of circumcision. (Walter C. Kaiser, Jr., Exodus (The Expositor’s Bible Commentary), Kindle Edition, 2856)