Why did Moses claim to be slow of speech in Exodus 4:10? Moses’ Life-Stage and Language Attrition Raised forty years in the highest Egyptian court (Acts 7:22) and then exiled forty more in Midian (Exodus 2:15; 3:1), Moses was now eighty (Exodus 7:7). Living among Midianite and desert dialects could have dulled both his court-level Egyptian rhetoric and fluent Hebrew. Modern psycholinguistic studies (e.g., attrition research summarized in Köpke & Schmid, 2004) confirm that decades of disuse erode lexical access and eloquence—a natural explanation that remains fully compatible with the inspired narrative. Physical or Neurological Impediment Jewish historian Josephus records that Moses had “sluggishness in speech” (Antiquities 2.12.3). Patristic author Origen (Hom. in Exodus 4) and later reformer John Calvin (Commentary on Exodus 4:10) identify the wording with an actual speech defect. Contemporary neurolinguistics recognizes stammering onset in stress-laden developmental windows; early trauma (infanticide decree, river rescue, court pressures) offers plausible environmental triggers. Rhetorical Humility and Prophetic Pattern Biblical call-narratives often feature initial self-deprecation—Gideon: “my clan is the weakest” (Judges 6:15); Jeremiah: “I do not know how to speak” (Jeremiah 1:6). Such disclaimers magnify divine empowerment (2 Corinthians 12:9). Moses’ plea fits this covenantal pattern of reluctant leaders chosen precisely to spotlight God’s sufficiency. Psychological Residue of Past Failure Forty years earlier Moses attempted deliverance by his own strength, killing an Egyptian (Exodus 2:11-14; Acts 7:23-29). That collapse left deep fear of rejection—“Who made you ruler?” (Exodus 2:14). Behavioral science observes that post-failure anxiety can somatically manifest as choking or impaired fluency when revisiting similar performance domains (Hall & Goetz, 2013). Divine Response and Theological Emphasis Yahweh replies, “Who has made man’s mouth? … Is it not I, the LORD? Now go; I will help you speak and will teach you what to say” (Exodus 4:11-12). The focus shifts from human deficiency to Creator sufficiency, underscoring intelligent design at the most intimate level—speech mechanisms, cortical control, breath, and vocalization—all crafted by God (Psalm 139:13-16). Provision of Aaron God appoints Aaron as spokesman (Exodus 4:14-16). Archaeologically, the dual-leadership motif matches New Kingdom diplomatic practice where a “royal envoy” (Egyptian w’rt, lit. “speaker”) articulated the sovereign’s words while the principal official ratified them (cf. Wenham, 1994, on Amarna tablets). Scripture thus situates Moses within recognizable ANE governmental structures without compromising inspiration. Christological Foreshadowing As Moses felt unqualified, so the ultimate Deliverer “did not open His mouth” before accusers (Isaiah 53:7). Yet through apparent weakness God effected redemption. The pattern culminates in the resurrection, historically secured by “minimal-facts” evidence (1 Corinthians 15:3-8; Habermas) and archaeologically consonant with the empty tomb tradition attested by Jerusalem ossuary practices. Practical Application Believers who sense inadequacy in evangelism or vocational calling can echo Moses’ honest confession yet trust the same God who crafts mouths and supplies words (Luke 12:12). The church’s mission advances not by polished oratory but by Spirit-empowered proclamation (1 Corinthians 2:1-5). Summary Answer Moses claimed to be “slow of speech” because, from his vantage point, he faced at least four converging realities: (1) potential physiological stammer; (2) decades-long erosion of elite linguistic skill; (3) psychological scars from previous rejection; and (4) a humble recognition of divine holiness compared to human frailty. Scripture records the claim not to validate incapacity but to highlight God’s sovereign choice of the weak so that all glory accrues to Him alone. |
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