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On this verse, Douglas K. Stuart writes,

Verses 15 and 16 together also suggest that, from the first, Moses was the true prophet (the one into whose mind God placed his words with the intent that they be passed on to others) and that Aaron was Moses’ spokesperson rather than a direct recipient of God’s revelation. Thus God was the revealer; Moses, the prophet; and Aaron, the public repeater, an arrangement not unlike that in the modern church involving God, the Scriptures as the location of his word, and the preacher as the public repeater. Although at first Aaron primarily would have repeated verbatim what God had said to Moses and would not have exposited upon it as does the modern preacher, the role of priest certainly involved teaching in the sacred assembly, as a number of subsequent texts demonstrate.^[1]

**EDWARD D. ANDREWS** (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 160 books. Andrews is the Chief Translator of the Updated American Standard Version (UASV).

Moses represented Jehovah God to the Israelites and any other people they came into contact with. Jehovah God gave Moses miraculous powers and authority. Therefore, Aaron served as a representative of Moses; Like Moses had done for Jehovah. Elohim, the Hebrew word for God, means ‘mighty one’ or ‘powerful one.’ Moses was mighty and powerful as a result of the miraculous powers he was given. When Moses received his instruction to go before the older men of Israel or Pharaoh, he would give those same instructions to Aaron, who would serve as his spokesman. (Ex 2:23; 4:10-17) Jehovah even spoke of Aaron as Moses’ prophet at Exodus 7:1. Just as Jehovah God directed Moses, Moses directed Aaron. Finally, also at Exodus 7:1, we read, “Jehovah said to Moses, ‘See, I have made thee as God to Pharaoh.’” In other words, Moses had far greater power than Pharaoh because his support came from Jehovah, while Pharaoh had his power and support from Satan.

^[1] Douglas K. Stuart, Exodus, vol. 2, The New American Commentary (Nashville: Broadman & Holman Publishers, 2006), 138.