11 Moses said to God, "Who am I, that I should go to Pharaoh, and that I should bring forth the children of Israel out of Egypt?"
*Minor differences ignored. Grouped by changes, with first version listed as example.
Who am I? He cannot yet be accused of disobedience, because, conscious of his own weakness, he answers that he is not sufficient for it, and therefore refuses the commission. His comparison of himself with Pharaoh was an additional pretext for declining it. This, then, seems to be the excuse of modesty and humility; and as such, I conceive it not only to be free from blame, but worthy of praise. It is no contradiction to this that he knew God to be the proposer of this very arduous task, for he wonders that some one else was not rather chosen, since God has so many thousands of beings at command. But another question arises, why he, who forty years ago had been so forward in killing the Egyptian, and, relying on the vocation of God, had dared to perform so perilous a deed, should now timidly deny his sufficiency for the deliverance of the people? It does not seem probable that his rigor had decreased from age; though youth is naturally ardent, and age induces coldness and supineness: but it appears that his fault was of another kind, viz., that he advanced hastily at first, not having sufficiently considered his own powers, nor weighed the greatness of his undertaking. For although such precipitation may be praiseworthy, still it often fails in the middle of its course; just as precocious fruits either never arrive at maturity, or soon perish. Therefore, although Moses afforded an example of a noble disposition, when he so hastily devoted himself to God's work; yet was he not then provided with that firmness which would support him to the end, because the faith, which prevailed in his heart, had not yet struck its roots deeply enough, nor had he thoroughly examined his own capability. Therefore does he tremble when he is brought to the point, though he had been more confident when its difficulty was as yet unconsidered. So daily do we, who appear to ourselves of good courage when out of the reach of darts, begin to quake as the battle comes near us; because we perceive the dangers which did not affect us at a distance. No wonder, then, if Moses, who had been ready to obey forty years ago, and who had perseveringly cherished in himself this holy feeling, is filled with new alarm, when he is commanded to enter on the field of battle.
Who am I - These words indicate humility (compare Numbers 12:3), not fear. He feared failure, owing to incompetency, especially in the power of expression.
Who am I - that I should bring - He was so satisfied that this was beyond his power, and all the means that he possessed, that he is astonished that even God himself should appoint him to this work! Such indeed was the bondage of the children of Israel, and the power of the people by whom they were enslaved, that had not their deliverance come through supernatural means, their escape had been utterly impossible.
And Moses said unto God, Who [am] (l) I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
(l) He does not fully disobey God, but acknowledges his own weakness.
And Moses said unto God, who am I, that I should go unto Pharaoh,.... A private person, an exile in a foreign country, a poor shepherd, unknown to Pharaoh, and had no interest in him; and he a great king, and possessed of numerous forces to defend his country, and prevent the Israelites' departure out of it: time was when he was known to a Pharaoh, dwelt in his court, and made a figure there, and had great interest and authority there, being the adopted son of the king's daughter; but now it was otherwise with him:
and that I should bring forth the children of Israel out of Egypt: who though a people numerous, yet unarmed, and held in great bondage; and he might remember how he had been repulsed and rejected by some of them forty years ago, which might be discouraging to him.
Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies, 1. That he is self-existent: he has his being of himself. 2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and forever. 3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God. 4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
To the divine commission Moses made this reply: "Who am I, that I should go to Pharaoh, and bring forth the children of Israel out of Egypt?" Some time before he had offered himself of his own accord as a deliverer and judge; but now he had learned humility in the school of Midian, and was filled in consequence with distrust of his own power and fitness. The son of Pharaoh's daughter had become a shepherd, and felt himself too weak to go to Pharaoh. But God met this distrust by the promise, "I will be with thee," which He confirmed by a sign, namely, that when Israel was brought out of Egypt, they should serve (עבד, i.e., worship) God upon that mountain. This sign, which was to be a pledge to Moses of the success of his mission, was one indeed that required faith itself; but, at the same time, it was a sign adapted to inspire both courage and confidence. God pointed out to him the success of his mission, the certain result of his leading the people out: Israel should serve Him upon the very same mountain in which He had appeared to Moses. As surely as Jehovah had appeared to Moses as the God of his fathers, so surely should Israel serve Him there. The reality of the appearance of God formed the pledge of His announcement, that Israel would there serve its God; and this truth was to till Moses with confidence in the execution of the divine command. The expression "serve God" (λατρεύειν τῷ Θεῷ, lxx) means something more than the immolare of the Vulgate, or the "sacrifice" of Luther; for even though sacrifice formed a leading element, or the most important part of the worship of the Israelites, the patriarchs before this had served Jehovah by calling upon His name as well as offering sacrifice. And the service of Israel at Mount Horeb consisted in their entering into covenant with Jehovah (Exodus 24); not only in their receiving the law as the covenant nation, but their manifesting obedience by presenting free-will offerings for the building of the tabernacle (Exodus 36:1-7; Numbers 7:1).
(Note: Kurtz follows the Lutheran rendering "sacrifice," and understands by it the first national sacrifice; and then, from the significance of the first, which included potentially all the rest, supposes the covenant sacrifice to be intended. But not only is the original text disregarded here, the fact is also overlooked, that Luther himself has translated עבד correctly, to "serve," in every other place. And it is not sufficient to say, that by the direction of God (Exodus 3:18) Moses first of all asked Pharaoh for permission merely to go a three days' journey into the wilderness to sacrifice to their God (Exodus 5:1-3), in consequence of which Pharaoh afterwards offered to allow them to sacrifice (Exodus 8:3) within the land, and at a still later period outside (Exodus 8:21.). For the fact that Pharaoh merely spoke of sacrificing may be explained on the ground that at first nothing more was asked. But this first demand arose from the desire on the part of God to make known His purposes concerning Israel only step by step, that it might be all the easier for the hard heart of the king to grant what was required. But even if Pharaoh understood nothing more by the expression "serve God" than the offering of sacrifice, this would not justify us in restricting the words which Jehovah addressed to Moses, "When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain," to the first national offering, or to the covenant sacrifice.)
Who am I? - He thinks himself unworthy of the honour and unable for the work. He thinks he wants courage, and therefore cannot go to Pharaoh: he thinks he wants conduct, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves, Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness, and yet Who am I? The more fit any person is for service, commonly the less opinion he has of himself.
*More commentary available at chapter level.