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10. O my Lord. Moses catches at every word of escape, so as to force himself from the task imposed on him, not that he desires to refuse the command, but because he trembles at its importance. It is this distrust of his own powers which makes him so hesitating and timid. The remedy was obvious, that he should assure himself, since he well knew that he was undertaking nothing rashly, that God, whose command he obeyed, would supply him with ample strength. In this, then, lay the fault, that he did not cast all his cares on God, and, setting aside his own weakness, hope against hope, like Abraham, who

“considered not his own body now dead; neither yet the deadness of Sarah’s womb; being fully persuaded that what God had promised, he was able also to perform.” (Romans 4:18, 19, 21.)

It was an act of modesty in him to reflect on the defect which he mentioned, if he had but asked for succor from God; but when he proceeds further, and requests to be altogether discharged, he does an injustice to God, as if He would lay a greater burden on His servants than they could bear, or would give any inconsiderate command. This over-anxious caution is, therefore, deservedly condemned, although it may have some admixture of virtue; because whatever difficulty we encounter, this ought to be a sufficient encouragement to us, that as often as God chooses men as His ministers, although they are in themselves good for nothing, He forms and prepares them for their work. It is, indeed, lawful to fear in perplexities, provided that our anxiety overcomes not the desire to obey; but whatever God enjoins it is never right to refuse on any pretext. Moreover, we see that the instruments which seem but little suitable are especially employed by Him, in order that His power may more fully appear. He might, if He had chosen to use Moses as His ambassador, have made him eloquent from the womb; or, at least, when He sends him to his work, have corrected his stammering tongue. It seems a mockery, then, to give a commission of speaking to a stammerer; but in this way, (as I have said,) He causes His glory to shine forth more brightly, proving that He can do all things without extrinsic aid. Interpreters vary as to the meaning of the words. Some think that the clause “since thou hast spoken to thy servant” is added in amplification, as if the tongue of Moses began to be more slow than ever since the vision had appeared; but since the particle גם,⁵²⁵²     גם, properly also Here rendered since in A V.; the margin of which exhibits, otherwise, the Hebrew idiom with exactness. — W gam, is thrice repeated, I interpret it simply, that Moses had never been eloquent from his infancy, and that he was not now endued with any new eloquence.

11. Who hath made man’s mouth? Here the cause is expressed, why the hesitation of Moses was worthy of reprehension; viz., because arrested by his own infirmity, he did not look up to God, who, being above the want of any human aid, easily accomplishes whatsoever He has decreed, and subduing all the obstacles which terrify men, obtains in any direction assistance according to his will. Moses objects his stammering as a cause for holding back; God replies, that it is He alone who governs the tongue which He has created; therefore, that if some be tongueless or dumb, and some quick and eloquent of speech, the difference is all of His good pleasure. Whence it follows that all nature (as it is called) is subject to his government, so that He easily finds means of the things that are not; and, on the other hand, remove far out of the way whatever impediments interpose, and even forces them into obedience. But He not only asserts his right and power of government in the general course of nature, but teaches that it is of His special grace alone that some exceed others in eloquence; and not only so, but that it is in His hand to make wonderful changes, so as to strike the most eloquent dumb, and to fit the tongue of the dumb for speaking. And this experience also shews, that sometimes those who excel in readiness of speech, want words; and, on the contrary, that the stammering and slow of speech plead a single cause with admirable dexterity, although the power may be wanting to them in every other case. Since, then, it is in God’s power to bind or to loose men’s tongues at any moment, it was wrong of Moses to hesitate, as if in surprise, because he possessed not natural freedom of speech; as if it were not possible for the author of nature to remedy this disadvantage. But while it is good to magnify the immense power of God, in removing all the hinderances which oppose us, so must we beware of resting upon it indiscriminately, as though it were subject to our fancies. For we see men, whilst they too boldly undertake whatever their own lusts suggest, shielding themselves with this thought, that all means and events are in God’s hands, so that nothing may stand in the way of their impetuosity. But the power of God is basely profaned by this rashness; and, therefore, this truth is not duly applied to its legitimate purpose, unless a vocation and command clearly invites us on. We must, then, mark the connection: Go, where I shall send thee. Am I not Jehovah, who gives to men speech, and sight, and hearing? the tendency of which is, that Moses, confidently trusting to the bounty of God, should devote himself earnestly to his work.