Exodus 4:10-17
Filling Life’s Gaps
Introduction: When the Lord sent out the disciples through the land of Israel, how did He send them? Anyone? In twos. Who did the Lord send to get the donkey for Him to ride on Palm Sunday? Two disciples. How many did He send to prepare for the Passover meal in the upper room? Two.
When the church at Antioch commissioned their missionaries, they did it at the Lord’s command. What was that command? “Now separate to Me Barnabas and Saul for the work to which I have called them” (Acts 13:2). Two were selected for the work. After Paul and Barnabas split, Paul took a person named Silas with him and Barnabas took John Mark with him.
These and a host of other examples from the Bible give us a sure indication that two is certainly better than one when setting out on a task, journey, or ministry. God knew in advance that Moses would feel unqualified to fill the role he has been called to. And from the end of our passage today, we will see that God already knew Aaron would join Moses.
But instead of saying that at the outset, He took Moses through a methodical series of steps to allow himself to realize his own limitations and to understand where his strengths and weaknesses lay. Through this process, Moses is readied for the great challenges ahead.
Text Verse: “Two are better than one,
Because they have a good reward for their labor.
10 For if they fall, one will lift up his companion.
But woe to him who is alone when he falls,
For he has no one to help him up.” Ecclesiastes 4:9, 10
Are you contemplating any major changes in your own life, or do you feel called to something in a great way? If so, from a biblical perspective, it would be wise to find someone to share in the challenge ahead and to work with you as you endeavor to meet the calling.
First, make sure you’re compatible as people, especially that both are Christians who are willing to stand up for biblical principles that you are in agreement on. Then make sure that your goal is jointly agreed upon. After that, decide who will assume what role.
As you’re going through this process, be sure to include the Lord in the matter. Bring it to Him and petition His blessing upon what you have set out to do. In this, you will have the highest probability of success. Setting the Lord first and seeking His will in any endeavor is what is recommended directly in His superior word. So let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.
I. I Will Be (verses 10-12)
10 Then Moses said to the Lord, “O my Lord,
In beginning our look into this passage today, we see here words translated that aren’t always clear to the reader of the Bible. If one reads the preface to their Bible, it will normally explain these things, but the preface is almost universally left unread. And so to ensure each of you is aware of the nuances of this first verse, I want to explain them to you.
If you look at the verse, you’ll see it says “Moses said to the LORD” and the word “LORD” is all caps. That indicates the divine name, Yehovah or as some say Yahweh. In his response however, the word is “Lord” with only the first letter capitalized.
That is the word adonai. It is a way of speaking to Yehovah without saying His name. It is an honorific title which means “My Lord” when speaking of Yehovah specifically. As you read the Bible, you may also see the word “lord” with only lowercase letters. That would be the Hebrew word adon which means something like “master” or even “sir.”
To see all three in one passage, you can go to Judges 6. In that, you will see where Gideon at first thinks he’s talking to a man and so he says adoni, “my lord,” human (small lord). But in a few verses, after finding out he is speaking to Yehovah, he calls Him adonai meaning my Lord, deity (Capital L, small ord).
Why is it important to know this? Because you want to know who is speaking to who… don’t you? This phrase which Moses speaks to the Lord is bi adonai. It is filled with force. The same word, bi, is used at two critical times in Genesis and several other important times during the Old Testament.
His statement is somewhat disparaging, and yet somewhat supplicatory. In one way his is petitioning for release and at the same time he is showing disapproval of his selection to accomplish the task set before him as we see in the continuation of verse 10…
10 (con’t) I am not eloquent,
In this, Moses presents his fourth difficulty concerning the Lord’s selection of him. His words are lo ish devarim anokhi – “no man of words am I.” Whatever words he intends to speak don’t come to his tongue readily. Because of this, he lacks fluency as a speaker.
However, in the New Testament, Stephen – while speaking to the rulers of Israel, says that “Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.” One might question how one can be “mighty in words and deeds” and yet be no man of words. Is this a contradiction? No.
Understanding Moses as a man dissolves the difficulty. He is the human author of the first five books of the Bible. It is a masterpiece of literature like none other ever penned. It shows the highest knowledge and intellect attainable.
His words have been studied continuously for over 3500 years and yet new insights are derived from them almost daily. Along with this, and included in his writings, are the accounts of his life and actions.
They show a man who was driven in his convictions, tireless in his duties, and abounding in his zeal for his people and his God. No statement less then “mighty in words and deeds” is fitting for the man Moses. And yet, despite this, his elocution was lacking in eloquence.
As a squiggle for your brain, the only other person in the Bible explicitly noted as being mighty in deed and word is Jesus. That is found in Luke 24:19.
Moses didn’t understand how he could be used with such a vital defect, but it is no different than that of the apostles. In Acts 4, they are termed uneducated and untrained men, and yet they caused the Sanhedrin to marvel, noting that they had been with Jesus.
Because of the lack of eloquence by Moses and because of the lack of training in the apostles, it is God who thus receives the glory. Those he selects are instruments perfectly chosen for this reason.
10 (con’t) neither before nor since You have spoken to Your servant;
Moses’ words here are literally “neither yesterday, nor the day before, nor since You have spoken to Your servant.” He is using an idiom to cover all time which has passed. His speaking has never been eloquent, and it hasn’t improved even in the Lord’s presence. He may even be curious as to why not.
His hand was leprous and his hand was healed, and yet his tongue has remained unhealed – “Oh my Lord, wherefore hast thou not healed my broken tongue?” He has misunderstood the purpose of his defect and has regarded it from a human, rather than a divine, perspective.
Rather than being a limiting factor for the task, it is a grace which will be realized in his continued dependency on the Lord, not on himself, for the completion of his calling.
10 (con’t) but I am slow of speech and slow of tongue.”
Ellicott notes that, “According to a Jewish tradition, he was unable to pronounce the labials, b, f, m, p, v.” In other words, it is believed he had somefing of a lisfp. Whether it is that, or whether it was a st st st stutter, or whether it was simply an inability to stand and make an eeeeffective ooooration because words came to him slooowly, it caused him to be “slow of mouth and slow of tongue.”
This defect, or perceived defect, is not limited to Moses though. This man of God who would explain God’s standards to the people, and who would set the tone for the entire dispensation of the law, is actually found to have the same limitation as the Apostle Paul.
It is Paul who would explain God’s standards to the Gentile peoples, and whose letters set the tone for the entire Gentile-led church age. And yet, he confirms that he lacked in the same manner as his forefather Moses –
“For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed— 9 lest I seem to terrify you by letters. 10 ‘For his letters,’ they say, ‘are weighty and powerful, but his bodily presence is weak, and his speech contemptible.’ 11 Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.” 2 Corinthians 10:8-11
It is seen in the selection of both of these men that the power to speak well is not regarded as a necessary attribute for greatness. In fact, it can be deduced that both were chosen especially to avoid this perception so that the substance behind the words are to be considered above the delivery of them.
11 So the Lord said to him, “Who has made man’s mouth?
“So the Lord said to him…” It has to be remembered that the voice is issuing from a burning bush which isn’t consumed. There is no discernable mouth by which the words are coming to the ears of Moses. That has to be a consideration in what is occurring.
Words come from somewhere and yet any physical source for the voice in his ears cannot be seen. And further, the voice says, mi sam peh la’adam – “Who made the mouth of Adam? In that Adam was the first man, and all subsequent men are from Adam, there is the revealed truth that the mouth of all men were made by the Lord when He created the first man, Adam.
As the Lord is the existent Being, then He is aware of the state of every mouth and has made his selection based on His foreknowledge. In essence, He is saying, “Wake up Moses. I know exactly what I am doing.” The words are words of reproof.
11 (con’t) Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord?
In this, four descriptions of man are given – the mute, the deaf, the seeing, and the blind. All four words are used for the first time in the Old Testament in this verse. Though similar descriptions have been seen in Genesis, such as that of Isaac’s eyes being dim, these particular words have never been used.
Throughout the 1650 or so years before the Flood of Noah, and for the 850 or so since then, it wasn’t until the manifestation of the Lord, the Existent One, in the bush that these conditions are noted as His work. This verse then is a part of what is known as progressive revelation.
Although it may have been understood that the Lord made the mute, not until this moment has that been explicitly revealed to be the case. It is a note of His sovereignty over all of the afflictions of man, both created and inherited, and that these come about for His purposes.
Every sense we possess and the perfection or imperfection associated with them are according to His will and good pleasure. It is also further implied that the remedy to the imperfections are according to His will as well – whether supernaturally, or whether we are selected to be born in a time when the cure is attainable through human effort. It is God who controls the entire process.
12 Now therefore, go, and I will be with your mouth and teach you what you shall say.”
The commission is repeated, “Now therefore, go. You have no need to worry, nothing to be embarrassed about, and no limitations that you have will overcome you.” Instead, the Lord promises v’anokhi ehyeh im pikha – “and I will be with your mouth.”
In this is a portion of the divine proclamation ehyeh asher ehyeh – I AM THAT I AM. I am is speaking to Moses and He confirms that He will be with his mouth. If I Am is, then I Am “will.” It is a complete and absolute assurance that cannot fail – in His presence He.will.teach.
This sentiment is perfectly represented in the Lord’s words to the apostles in Matthew 10:18-20 –
“You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. 19 But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; 20 for it is not you who speak, but the Spirit of your Father who speaks in you.”
The word for “teach” in Hebrew is yarah, which properly means to flow as water, such as raining or pouring. Transitively, it means to throw or to shoot, such as an arrow. And figuratively it means to point out, as if one is pointing their finger.
One learns by experience and observance. In this, Moses has the assurance that I Am will be with him and that I Am will provide all that is necessary to accomplish the task set before him. There is only absolute assurance in what has been spoken will, in fact, come to pass. He will be directed like water or like an arrow.
This assurance is seen again in a young man of Israel who was destined to face many hardships as a prophet of God. His commission is seen at the beginning of the book which bears his name –
Then the word of the Lord came to me, saying:
5 “Before I formed you in the womb I knew you;
Before you were born I sanctified you;
I ordained you a prophet to the nations.”
6 Then said I:
“Ah, Lord God!
Behold, I cannot speak, for I am a youth.”
7 But the Lord said to me:
“Do not say, ‘I am a youth,’
For you shall go to all to whom I send you,
And whatever I command you, you shall speak.
8 Do not be afraid of their faces,
For I am with you to deliver you,” says the Lord. Jeremiah 1:4-8
It seemed that the lesson to Moses is a lesson which needs to be repeated time and again. It is, therefore, a lesson that all of us need to remember as well. We each have a commission and the Lord will both be with us in it, and fulfill it through us.
The Lord created man in His image and He did it well
And He still directs our state, even since we fell
He makes some men with eyes clear and bright
And He makes others’ eyes dim, even as the darkest night
He makes one man the gentle breeze to easily hear
And others He makes so that even loud bells aren’t clear
But in all states He can use us for His glory
Those who are lame can open their mouth and speak
And even the slow of speech can tell the gospel story
He can open deaf ears and strengthen hands so weak
II. Aaron the Levite (verses 13, 14)
13 But he said, “O my Lord, please send by the hand of whomever else You may send.”
The exact meaning of these words is difficult to determine. Ellicott sees them as “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.”
Ellicott sees Moses as equivocating. In other words – “I will do it if necessary, but it isn’t necessary because…” Another thought, which may be realized in Moses’ words, is exceptional. He says, selah na beyad tislah – “send, I pray, by the hand you will send.” Because of the future tense, it could actually be an inference to the Messiah.
“Oh Lord, I am not the Messiah. Send the Messiah.” This very well may be the case, but Moses didn’t realize that the Messiah would save more than the covenant people, Israel. And in order to do so, he himself would be used to picture this greater work of Christ.
Whatever Moses was actually thinking, the words have set an inappropriate tone because of the assurances which have already been given. He has been selected, the Name has been revealed, the signs have been given, and the assurances have been granted. Because of what has become an overly diffident attitude, the response of the Lord is more than understandable…
14 So the anger of the Lord was kindled against Moses,
This Hebrew expression can go from strong displeasure to being extremely angry. Whatever level of emotion, there would have been an accompanying change in the voice. We know this because it is Moses who penned the account for us to read.
For him to tell us that the anger of the Lord was kindled means that he could perceive that this was the case. We can look in surprise at the man who would speak to the Lord of Creation in the way that he has spoken, but we must surely also look in surprise that he honestly and openly recorded every detail of it.
The Spirit of God was upon him as he wrote, directing his words, but they are still his words as well. He faithfully recorded his own faults for us to see and learn from.
14 (con’t) and He said: “Is not Aaron the Levite your brother?
This the very first time Aaron is mentioned in the Bible. In all, he will be named 112 times in Exodus, more than in any other book. He is introduced now, which is at a time of need while Moses is struggling from self doubt.
The words here, “Is not Aaron the Levite your brother?” aren’t intended as a question, but as an affirmative thought. It is rhetorical and it is a preparation for more information to come. But what is curious about this is the term “Levite.” If he is Moses’ brother, then the fact that he is a Levite is obvious. It appears unnecessary and even forced to include the distinction.
However, this inclusion follows the words of Exodus 2:1 which was the last time that the tribe of Levi was mentioned. There it said, “And a man of the house of Levi went and took as wife a daughter of Levi.”
That was a preemptory statement to show that Levi would become the center of the biblical story. And sure enough, the entire story began to revolve around Moses, a son of Levi. What seemed unnecessary was a hint of the story to come. The same appears to be true with including the designation when introducing Aaron.
It very possibly may be a somewhat veiled confirmation of Moses’ request to send the Messiah. Although preemptory in nature, the inclusion of the term “Levite” seems to be a hint that Israel would be given a law before the coming of the Messiah. If there will be a law, then there must be stewards of that law.
At this point in time, the Levites had not yet been chosen as the stewards of the law, but in God’s mind they had. And if there was to be a law at the coming of the Messiah, then it showed that the law would be incapable of saving the people. Otherwise, there would be no need for the Messiah to come. This is explained in detail in Hebrews chapters 7-10.
In other words, the inclusion of the term “Levite” where it seems completely unnecessary is to show that God’s plan has been meticulously constructed and is progressively being revealed with accompanying hints along the way as to what would happen, through whom it would occur, and how it would come about.
It, like all of the many pictures of redemptive history, gives us delightful tastes of the wisdom of God as it is ultimately revealed in the Person and work of Jesus Christ. What is veiled in these pictures is perfectly realized in Him.
14 (con’t) I know that he can speak well.
The Hebrew literally reads yadati ki dabber y’dabber hu – “I know that in speaking will speak he.” The word “well” used by translators is inserted. And the “he” is emphatic. Again – “I know that in speaking will speak he.” It is an overall rebuke towards Moses.
“I know” – I am the Lord. I have all knowledge. What I know is known fully.
“That” – This particular point is what I know with certainty.
“In speaking will speak” – The words will come freely and they will come without reservation. They will pour out like water. There will be no withholding, but instead there will proclaiming.
“He” – He will speak. The job you have been unwilling to accept, he will do with zeal.
Moses has just been upbraided for his unwillingness to fully accept his commission. And yet, he has been given grace by receiving not just a spokesman, but his own brother. As Matthew Henry says about this union –
“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.”
If nothing else comes to your ears from today’s verses, the truth of free-will surely must. God, knowing in advance of the replies of Moses still allowed him to give the replies. And in His foreknowledge of Moses’ perceived limitations, he graciously accommodated them rather than forcing His will upon him.
And even more, through the exercise of his free-will, and through God’s fore-known accommodation of it, a team is organized that will accomplish all of God’s purposes exactly as they were intended to come about, even before creation itself. Benson comments on this union –
“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.” Joseph Benson
This is a necessary lesson to remember in our church life, our home life, and our business life as well. No one can carry out every task and God has given us one another in order to complement each other. Every person has something they can do without doing all of it.
So what is the role you’re filling in the church? What is the role you fill in your family? And what is the role you fill at work? You should have one for each of them. If not, then you aren’t working out your potential as you should.
14 (con’t) And look, he is also coming out to meet you. When he sees you, he will be glad in his heart.
Aaron is the elder of the two. Without these words from the Lord, the meeting between the two brothers may have been awkward or even strained. Should Moses defer to Aaron as the elder even though he has received the commission? Should he mention that he will hold the superior office?
Will there be resentment or animosity? Will there be disbelief? The Lord has preempted such worries by showing once again his foreknowledge of the events which lie ahead. When the two meet, Aaron will be “glad in his heart.”
To the Hebrew, the term b’libbow, or “in his heart,” means more than emotional assent, but it is an assent of the mind as well. The heart is synonymous with the seat of understanding. Aaron won’t just be pleased to see Moses, but he will make the mental assertion that Moses’ selection as the principle in the task ahead is correct.
It is your choice, one I have given you
My word is written and its intent is clear
What path will you follow, what will you choose to do?
Will you turn away, or obediently will you hear?
All things are possible for one who has sound faith
But for he who lacks it, other’s can join and help too
And together you can do what My word saith
Just work together and trust that My word is true
I will be with you until the very end
And all that I purpose will come about as planned
In times of need My grace I will extend
And to you I shall reach out My comforting, guiding hand
III. The Dynamic Duo (verses 15-17)
15 Now you shall speak to him and put the words in his mouth.
Moses is in the mediatory position between the Lord and man. When an oracle is received, it will be through him. From there the words will be his, but the choice of wording will be that of Aaron. The will of God, expressed in a concrete manner through His mediator, will be articulated with eloquence through His appointed orator.
I don’t want to stretch the meaning or interpretation of this verse too far, but the process which is laid out is strikingly similar to that of the Trinity. The will of God the Father is expressed in a concrete manner through His Mediator Jesus. And this Mediator’s duties will be articulated with eloquence through His orator, the Holy Spirit.
This process, exactly as noted, is laid out exactly in verses of the New Testament. In the case of Moses and Aaron now though, a man of ideas coupled with a man of eloquence, who are performing the will of God, will produce a most formidable team to contend with, and against which none shall prevail.
15 (con’t) And I will be with your mouth and with his mouth, and I will teach you what you shall do.
Again, the word ehyeh, or “will be” is used. I Am will be. What greater guarantee is to be found in heaven or on earth? None. The surety of the words spoken now will carry Moses through another 40 years of life. With but a few prominently noted failings, Moses will trust I Am implicitly until his time of rest finally comes.
The Lord has given the guarantee that He will be with the mouth of Moses and with the mouth of Aaron for instruction in the imparting of His will for the good of the people of Israel. As Henry noted, “Without the constant aids of divine grace, the best gifts will fail.” In the case of Moses and Aaron, the Lord’s grace will be provided throughout the task set before them.
16 So he shall be your spokesman to the people.
The order here for Aaron will continue on during all the time of the Law, which is about 1500 years. Aaron will become Israel’s first high priest and one his sons will follow him until the time of the destruction of the temple in AD70. The high priest would be the one to mediate between God and the people in priestly matters.
At the outset of his duties, the difference is that he would mediate between Moses and the people. It is a time of preparation for the priestly duties to come after the exodus from Egypt. However, as Moses is considered Israel’s lawgiver, the role will actually continue on as is directed here until the ending of the law at the coming of Christ.
16 (con’t) And he himself shall be as a mouth for you, and you shall be to him as God.
In what is a somewhat unusual rendering of words, the verb is repeated here for emphasis. It says, “And shall be he shall be to you a mouth.” It is a way of saying with all certainty that Aaron will be the one to speak for Moses. And in turn, the Lord tells him that he would be to Aaron as God.
This doesn’t mean Moses would be as God in actuality, but in divine inspiration. Because his words will be from the direct influence of the Lord, to Aaron they will carry that same weight and authority. This precept is actually comparable to the Bible itself.
Because the Bible is of divine origin, it carries the weight and authority of words issuing directly from the burning bush. This is the reason why it is the most important task of any man to properly handle, and rightly divide, the word of God. And it is the reason why James says this in his epistle –
“My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.” James 3:1
The authors of the constitution of the State of Tennessee understood this precept and entered the following into Article 9, that of “Disqualifications,” to the Tennessee Constitution –
“Whereas ministers of the Gospel are by their profession, dedicated to God and the care of souls, and ought not to be diverted from the great duties of their functions; therefore, no minister of the Gospel, or priest of any denomination whatever, shall be eligible to a seat in either House of the Legislature.” Constitution of the State of Tennessee, Article 9, Disqualifications, Section 1.
In order to keep from having their attention distracted from their awesome duties before the Lord, they were prohibited from holding public office in the Legislature. The sacredness of Scripture is implied in these verses, spoken to Moses by the Lord. That which is of divine origin is to be spoken to the people on behalf of the Lord with eloquent care.
*17 (fin) And you shall take this rod in your hand, with which you shall do the signs.”
This section ends curiously, doesn’t it? The importance of the rod is highlighted in its being mentioned once again. The rod itself is being tied into the signs to come. Only one sign was given earlier concerning the rod, that of the rod being turned into a snake. However, the rod is to be used for much more than that one sign.
And more, they are not just any signs as the King James Version implies. They translate this verse by saying, “…wherewith thou shalt do signs.” But there is a definite article in front of “signs.” It says ha’otot, “the signs.” They are definite and they are multiple.
The signs which issue from the rod are highlighted at the end of this most important passage as a reminder that it is the work of the Lord which will accomplish all that occurs. In verse 20, this rod will be called “the rod of God.” It is to be a continual reminder that the Lord is always there at Moses’ right hand in power and for punishment.
In fact, in Numbers 20, Moses will forget this and he will use the rod in a manner contrary to the word of the Lord. As a result, he will be barred from entering into the Promised Land. Instead, he will die and be buried in the land of Moab.
The rod of God is a picture of Christ’s power to rule and to effect His purposes among His people, for His people, and over His enemies. This rod and the associated miracles will now be used by Moses in this fashion and they will picture the greater work of the Lord in the end times.
This was prophesied by David in the 110th Psalm, where he uses the same word, matteh, or “rod” to show what is coming, maybe someday rather soon –
“The Lord said to my Lord,
‘Sit at My right hand,
Till I make Your enemies Your footstool.’
2 The Lord shall send the rod of Your strength out of Zion.
Rule in the midst of Your enemies!” Psalm 110:1, 2
For Moses, the shepherd’s rod has become the rod of God. And so it is with Christ our Shepherd and our God. It is to this all-powerful, all-knowing, and infinitely gracious Lord that our allegiance is due. With Him on our side, nothing in heaven or earth can separate us from God’s love.
But without Him, nothing else can reconcile us to God and make us objects of His love. We must come to God through Christ. Jesus said that He alone is the way, the truth, and the life. If you have never committed to God through the shed blood of Christ’s cross, please give me a moment to explain to you how you can…
Closing Verse: “Trust in the Lord with all your heart,
And lean not on your own understanding;
6 In all your ways acknowledge Him,
And He shall direct your paths.” Proverbs 3:5, 6
Next Week: Exodus 4:18-23 (Israel is My Son, My Firstborn) (12th Exodus Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.
Filling Life’s Gaps
Then Moses said to the Lord
“O my Lord, I am not eloquent
Neither before nor since the word
You have spoken to Your servant
But I am slow of speech and slow of tongue
No one ever enjoyed a song that I have sung
So the Lord said to him a piece of His mind
“Who has made man’s mouth? Tell Me in a word!
Or who makes the mute, the deaf, the seeing, or the blind?
Have not I? Who else but I the Lord?
Now therefore, go, OK?
And I, with your mouth shall be
And will teach you what to say
It will be fine Moses, as you shall see
But he said, “O my Lord, please my word attend
Send by the hand of whomever else You may send
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 for you instead
And look, he is also coming out you to meet
When he sees you, he will be glad in his heart
The reunion will be sweet
Now you shall speak to him, so shall you do
And put the words in his mouth, as I instruct you
And I will be with your mouth and with his mouth too
And I will teach you what you shall do
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
Everything will work out as it is supposed to
And you shall take this rod in your hand
With which you shall do the signs
By them all will come to understand
Of my purposes and my designs
Moses lacked faith in the plan given to him by the Lord
But the Lord knew this would be the case
And so the account is written in the word
To give us courage in the trials that we will face
We can know that we don’t have to carry the load alone
Instead God has given us others to pick up the slack
We can send them an email, or call them on the phone
And know that with their help we will be on track
We are not left as orphans, and the Lord is there with us
And we have faithful family and friends to help out as well
Together we can redirect each other to the Lord Jesus
And of His sure promises, one another we can tell
Thank You for this great assurance in which we stroll
Thank You Lord, we know You have it all under control
Hallelujah and Amen…
