Exodus 6:10-13 · Bible study
Exodus 6:10-13 Commentary: When Rejection Meets Renewed Command
Hebrew · 11 what the commentators say
Meaning in one sentence
God recommissions Moses after Israel’s despair. Why report such a brief command? Explore the grammar, context, and pastoral meaning of uncircumcised lips.
Research Summary
- Meaning: After Israel’s despair, God renews his command to Moses; Moses objects based on his perceived inadequacy; God responds by commissioning both Moses and Aaron.
- Key words: uncircumcised lips (עֲרַל שְׂפָתָיִם), a metaphor for speech impediment or lack of fluency; charge (צִוָּה), a solemn commission.
- Main debate: Is Moses’ objection a sin of unbelief or a realistic assessment that God must overcome? The text does not rebuke him.
- Theological theme: God’s purpose does not depend on human eloquence or initial success; he supplies what is lacking (Aaron).
- Best use: A pastoral text for those who feel their weakness disqualifies them from God’s work.
Translation Comparison
BSB Berean Standard Bible 2020
10So the LORD said to Moses,
11“Go and tell Pharaoh king of Egypt to let the Israelites go out of his land.”
12But in the LORD’s presence Moses replied, “If the Israelites will not listen to me, then why would Pharaoh listen to me, since I am unskilled in speech?”
13Then the LORD spoke to Moses and Aaron and gave them a charge concerning both the Israelites and Pharaoh king of Egypt, to bring the Israelites out of the land of Egypt.
WEB World English Bible 2000
10Yahweh spoke to Moses, saying,
11“Go in, speak to Pharaoh king of Egypt, that he let the children of Israel go out of his land.”
12Moses spoke before Yahweh, saying, “Behold, the children of Israel haven’t listened to me. How then shall Pharaoh listen to me, when I have uncircumcised lips?”
13Yahweh spoke to Moses and to Aaron, and gave them a command to the children of Israel, and to Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
KJV King James Version 1769
10And the Lord spake unto Moses, saying,
11Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.
12And Moses spake before the Lord, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?
13And the Lord spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
ASV American Standard Version 1901
10And Jehovah spake unto Moses, saying,
11Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.
12And Moses spake before Jehovah, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?
13And Jehovah spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
YLT Young's Literal Translation 1898
10And Jehovah speaketh unto Moses, saying,
11`Go in, speak unto Pharaoh king of Egypt, and he doth send the sons of Israel out of his land;
12and Moses speaketh before Jehovah, saying, `Lo, the sons of Israel have not hearkened unto me, and how doth Pharaoh hear me, and I of uncircumcised lips?'
13And Jehovah speaketh unto Moses, and unto Aaron, and chargeth them for the sons of Israel, and for Pharaoh king of Egypt, to bring out the sons of Israel from the land of Egypt.
Darby Darby Bible 1890
10And Jehovah spoke to Moses, saying,
11Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.
12And Moses spoke before Jehovah, saying, Lo, the children of Israel do not hearken to me: how then should Pharaoh hearken to me, to me of uncircumcised lips?
13And Jehovah spoke to Moses and to Aaron, and gave them a commandment to the children of Israel, and to Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
Douay-Rheims Douay-Rheims Bible 1899
10And the Lord spoke to Moses, saying:
11Go in, and speak to Pharao king of Egypt, that he let the children of Israel go out of his land.
12Moses answered before the Lord: Behold the children of Israel do not hearken to me: and how will Pharao hear me, especially as I am of uncircumcised lips?
13And the Lord spoke to Moses and Aaron, and he gave them a charge unto the children of Israel, and unto Pharao the king of Egypt, that they should bring forth the children of Israel out of the land of Egypt.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 6:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this passage shows God responding to human discouragement with renewed, not revised, orders. After the people refused to listen because of their anguish (Exodus 6:9), Moses himself begins to doubt. The Cambridge Bible notes that here God demands not a three‑day journey but an unconditional release, a harder request than before. Calvin calls God’s persistence “extraordinary loving‑kindness,” since a just response would have been to abandon the people. Keil and Delitzsch point out that the people’s “shortness of breath” (anguish) changed their earlier trust into despondency, and this infected Moses. Yet God does not answer Moses’ complaint directly. Instead, he speaks to both Moses and Aaron, giving them a formal charge. Barnes calls verse 13 “the final and formal charge” before the plagues begin. The narrator deliberately records the brief command to show that God’s purpose is not derailed by human failure or fear.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God commands Moses to speak to Pharaoh again; Moses objects that his speech is inadequate; God commissions both Moses and Aaron to carry out the mission.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of Moses' objection | It is a genuine expression of fear and inadequacy after the people's rejection. | Some traditions (e.g., Calvin) see it as a human weakness needing divine reassurance; others (e.g., Wesley) view it as a natural discouragement that God graciously overrides. |
| Meaning of 'uncircumcised lips' | It refers to some form of speech difficulty or lack of fluency. | Adam Clarke suggests a possible physical impediment or loss of the Egyptian language; Barnes and the Cambridge Bible read it as a metaphor for inability to speak persuasively, parallel to 'uncircumcised heart.' |
| Role of Aaron in verse 13 | God includes Aaron as a partner in the commission. | The Cambridge Bible sees it as a compiler's addition to introduce the genealogy; Barnes and others treat it as the final formal appointment before the plagues. |
| Why the command is abrupt | The brevity shows God's persistence despite human failure. | Some see it as a sign of divine forbearance (Calvin); others (Gill) note that objections have been answered before and need no repetition. |
Historical & Cultural Context
This passage sits at a turning point in the Exodus narrative. In chapter 5, Moses and Aaron first confronted Pharaoh, only to have the king increase the Israelites’ labour. The foremen blamed Moses, and the people’s hope shattered. Exodus 6 opens with God’s powerful “I am Yahweh” promises (vv. 6, 8), but verse 9 reports the people’s refusal to listen “for anguish of spirit and for cruel bondage.” Their breathing was literally cut short by suffering.
Into this void, God speaks again. The command in verse 11 is almost identical to earlier instructions (Exodus 3:10, 5:1), but there is a shift. Earlier the request was for a three‑day journey; now it is for permanent departure from the land. This is a higher demand, and Moses knows it. His reply uses the Hebrew הֵן (hen, “behold” or “look!”), an interjection that draws attention to his predicament. He argues from the lesser to the greater: if broken slaves ignore him, how will a proud king listen?
The phrase “uncircumcised lips” (עֲרַל שְׂפָתָיִם) uses the same root applied elsewhere to ears that cannot hear (Jeremiah 6:10) and hearts that are closed (Leviticus 26:41). Adam Clarke notes it may refer to a physical speech impediment or a lack of fluency after forty years in Midian. Barnes reads it as a metaphor for inability to speak persuasively. Moses is not afraid of danger, he is afraid of failure.
God’s response is striking: he does not argue with Moses. Instead he includes Aaron, gives them both a “charge” (צִוָּה, to command or commission), and sends them to both Israel and Pharaoh. The verb is a Piel perfect, indicating a solemn, authoritative appointment. The genealogy that follows (vv. 14, 30) roots this commission in tribal history. The narrator is showing that the God who called their ancestors is still at work, even when his messengers hesitate.
Textual Notes
The supplied sources note no significant textual variants for Exodus 6:10-13. The passage is stable across manuscripts. The main variant issue in the surrounding context concerns the length of the genealogical list in verses 14-30, but that does not affect this unit. The Masoretic Text is consistent with the ancient versions (Septuagint, Peshitta, Targums) in the commands and objections recorded here.
Reception History
This passage has been read primarily as a lesson in divine patience and human weakness. Early church fathers like Gregory of Nazianzus used Moses’ hesitation to illustrate that even the greatest prophets have limitations. In the Reformation, Calvin emphasized God’s forbearance in not abandoning the people after their unbelief. Matthew Henry, in the Puritan tradition, saw here a pattern of God repeating his commands before beginning judgment, a pastoral caution. In modern preaching, the passage is often used to encourage believers who feel inadequate for God’s call. The inclusion of Aaron is read across traditions as a sign that God supplies the gifts we lack: that pattern appears in Christian reflection on partnership in ministry and on the need for community.
Preaching This Verse
Three-point outline
- God repeats his command when we feel defeated. After the people’s refusal, God does not change his plan; he renews the call. Pastoral takeaway: our failure does not end God’s purpose.
- Moses’ objection is honest, not rebellious. He states facts: Israel didn’t listen, Pharaoh won’t. But God already knows. The question is whether Moses will obey anyway.
- God meets our lack by providing partners. Aaron is brought in. The command now goes to two, not one. God supplies what we lack, whether eloquence, courage, or company.
Five-point outline
- The setting: despair after good news (v. 9).
- The renewed command: a harder demand (v. 11).
- The objection: logic driven by fear (v. 12).
- The divine response: no answer, only a charge (v. 13a).
- The scope: to both Israel and Pharaoh (v. 13b).
Illustration hooks
- A manager who tells the same employee to do a task again after the first attempt went badly, not because he is harsh, but because the task matters.
- A parent who, after a child’s tantrum, gently but firmly repeats the instruction to clean up. The expectation does not change, even when feelings are raw.
- Anyone who has ever said, “If they won’t listen to me, there’s no point,” only to be asked to try again anyway.
Questions your congregation is asking
- When I fail, does God give up on me, or does he keep sending me back?
- Is it okay to tell God I am not good enough, or is that lack of faith?
- Why would God command something that seems bound to fail?
Leading a Discussion
This passage follows Israel’s crushing disappointment. God had promised rescue, but Pharaoh only made life worse. Now God speaks again. Before you answer the questions, take a moment to sit with the tension: God commands, Moses objects, God does not explain, he simply recommissions.
Discussion questions
- Read Exodus 6:9. What does “anguish of spirit and cruel bondage” tell you about the people’s state? How might that shape the way you read God’s renewed command?
- Moses’ objection is logical. Why do you think the narrator includes it, especially after God’s powerful promises in verses 6, 8?
- The Hebrew word for “uncircumcised lips” (עֲרַל שְׂפָתָיִם) is a metaphor like “uncircumcised heart.” What does that image suggest about Moses’ view of his own ability?
- God does not answer Moses’ complaint. Instead, he speaks to Moses and Aaron together. What does that tell you about God’s way of dealing with our fears?
- Verse 13 says God gave them a “charge” (צִוָּה), a formal commission. How does that word change the tone from the earlier conversation?
- Have you ever had to repeat a difficult task after a failure? What kept you going?
- How can this passage encourage someone who feels their words or gifts are inadequate for what God is asking?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 3:10 | Come now therefore, and I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt.” |
| Exodus 5:1 | Afterward Moses and Aaron came, and said to Pharaoh, “This is what Yahweh, the God of Israel, says, ‘Let my people go, that they may hold a feast to me in the wilderness.’” |
| Exodus 5:23 | For since I came to Pharaoh to speak in your name, he has brought trouble on this people. You have not rescued your people at all!” |
| Exodus 6:29 | Yahweh said to Moses, “I am Yahweh. Tell Pharaoh king of Egypt all that I tell you.” |
| Exodus 7:1 | Yahweh said to Moses, “Behold, I have made you as God to Pharaoh; and Aaron your brother shall be your prophet. |
| Exodus 3:13 | Moses said to God, “Behold, when I come to the children of Israel, and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what should I tell them?” |
| Exodus 4:10 | Moses said to Yahweh, “O Lord, I am not eloquent, neither before now, nor since you have spoken to your servant; for I am slow of speech, and of a slow tongue.” |
| Exodus 4:29 | Moses and Aaron went and gathered together all the elders of the children of Israel. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that "uncircumcised lips" refers to a speech impediment, not a physical excess, because Moses was known for his beauty. He suggests this impediment was either a natural defect in speech organs or lack of fluency in Egyptian after forty years away.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Moses now demands a full departure from Egypt, not merely a three days' journey. The phrase "uncircumcised lips" points to a speech impediment, and Moses again hesitates, fearing failure rather than personal danger. This formal charge to both brothers opens a new section in the narrative.
Calvin's Commentaries Reformed 1564
Calvin stresses God's extraordinary kindness in continuing to help a people who stubbornly rush to their own destruction. He notes that Moses himself was shaken by the people's despair, so God commands him to persevere against Pharaoh's obstinacy. The genealogy reaffirms that Moses and Aaron did not act rashly but were sent by God's enduring command.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that Moses here objects to speaking to Pharaoh on the grounds that his own people have already refused to listen, not because of a speech impediment. The phrase "uncircumcised lips" means lips that are closed, making speech difficult. This objection is answered only later, in Exodus 7:1.
Geneva Bible Notes Reformed 1599
Moses protests that Pharaoh will not listen because even the Israelites rejected him, and he describes himself as a man of uncircumcised lips. God does not remove this weakness but answers by pairing Aaron with Moses, showing that He supplies what His servants lack.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God repeated the demand for Israel's release before punishing Pharaoh, making the judgments appear fully just. He also notes Moses still had his speech impediment, suggesting Moses expected it to be removed and felt uneasy about relying on Aaron as his spokesman.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that "uncircumcised lips" is a Hebrew metaphor for lacking persuasive speech. Moses is so discouraged by Israel's unbelief that he cannot imagine influencing a proud king. This sets in relief God's patient forbearance, who moves quickly to relieve misery even when His people respond with complaints and indifference.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch draws a precise distinction on the Hebrew phrase “shortness of breath”: it means anguish and inward pressure that prevents proper breathing, not impatience. This crushing oppression turned Israel’s early belief into despair, and Moses himself became so despondent that he again objected to his commission, calling himself uncircumcised in the lips.
Lange's Commentary Reformed 1857
Lange sees a deliberate double meaning in Moses and Aaron's modest request for a three-day feast. What sounds like a petition for a furlough actually conceals a command to set the people free, and the call to worship in the wilderness points toward a complete separation from Egypt. Pharaoh's defiant refusal marks him as the prototype of all religious tyrants, his impiety beginning with a dismissal of the unknown God.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that God repeats His command to Moses before bringing judgment, showing patience. His main point, however, is the discouragement this causes: if God's own people refuse to hear His messengers, how can ministers expect hardened enemies like Pharaoh to listen? The stubbornness of professed Christians makes them despair of success among the unbelieving.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that God repeats his commands before sending judgment, even to those who have ignored him before. He contrasts Israel's deafness from anguish with Pharaoh's deafness from pride, then stresses that God's authority alone is enough to silence every objection and demand obedience without complaint.