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their fathers, the God of Abraham, the God of | Isaac, and the God of Jacob, hath appeared unto

thee.

6 And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom; and when he took it out, behold, his hand was leprous as snow.

7 And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again, and plucked it out of his bosom; and, behold, it was turned again as his other flesh.

8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.

10 And Moses said unto the LORD, O my Lord, I am not teloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

Num. 12. 10. 2 Kings 5, 27. e Matt. 8. 3. • shall be and shall be. d c. 7. 20. † a man of words. since yesterday, nor since the third day. e Ps. 94. 9. Jer. 1. and all their grievances redressed. (3.) That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God, and for his glory; the leprous hand of Moses does for ever exclude boasting. Now it was supposed that if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence.

3. He is directed, when he should come to Egypt, to turn some of the water of the river into blood, v. 9. This was done, at first, as a sign, but not gaining due credit with Pharaoh, the whole river was afterward turned into blood, and then it became a plague. He is ordered to work this miracle, in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said, (ch. 3. 18,) They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the

means.

V. 10-17. Moses still continues backward to the service God had designed him for, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that there was too much of cowardice, slothfulness, and unbelief, in it. Observe here,

I. How Moses endeavours to excuse himself from the work. 1. He pleads that he was no good spokesman; (v. 10,) O my lord! I am not eloquent; he was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe, (1.) We must not judge of men by the readiness and fluency of their discourse; Moses was mighty in word, (Acts 7. 22,) and yet not eloquent: what he said, was strong and nervous, and to the purpose, and distilled as the dew, (Deut. 32. 2,) though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense; St. Paul's speech was contemptible, 2 Cor. 10. 10. A great deal of wisdom and true worth is concealed by a slow tongue. (2.) God is pleased sometimes to make choice of those as his messengers, who have least of the advantages of art or nature, that his grace in them may appear the more glorious; Christ's disciples were no orators, till the spirit made them such.

2. When the plea was overruled, and all his excuses were answered, he begged that God would send some one else on this errand, and leave him to keep sheep in Midian; (v. 13,) "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others, that have any thing of difficulty or danger in them.

II. How God condescends to answer all his excuses: though the anger of the Lord was kindled against him, (v. 14,) yet he continued to reason with him, till he had overcome him. Note, 1. Even self-diffidence, when it grows into an extreme, when it either hinders us from duty, or clogs us in duty, or discourages our dependence upon the grace of God, is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is beforehand with us, and such a Rewarder as will not be behindhand with us. 2. God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness.

(1.) To balance the weakness of Moses, he here reminds him of his own power, v. 11. [1] His power in that, con( 174 )

11 And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? 12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. 13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.

14 And the anger of the LORD was kindled against Moses; and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.

15 And thou shalt speak unto him, and put words 'in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.

17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.

18 And Moses went, and returned to "Jethro his

6, 9. Is. 50. 4. Matt. 10. 19. or, shouldest. g ver. 27. h Num. 22. 38. 23. 5, &c. Deut. 18. 18. Is. 51. 16. Jer. 1. 9. Luke 21. 15. i c. 7. 1. 18. 19. ver. 2. Jether. cerning which Moses made the objection, Who has made man's mouth? Have not I the Lord? Moses knew that God made man, but he must be reminded now, that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, Ps. 124. 8. God, as the Author of nature, has given us the power and faculty of speaking; and from him as the fountain of gifts and graces, comes the faculty of speaking well, the mouth and wisdom, (Luke 21. 15,) the tongue of the learned, (Is. 50. 4,) he pours grace into the lips, Ps. 45. 2. [2.] His power in general over the other faculties, Who but God makes the dumb and the deaf, the seeing and the blind? First, The perfections of our faculties are his work, he makes the seeing: he formed the eye, (Ps. 94. 9,) he opens the understanding, the eye of the mind, Luke 24. 45. Secondly, Their imperfections are from him too; he makes the dumb, and deaf, and blind. Is there any evil of this kind, and the Lord has not done it? No doubt, he has, and always in wisdom and righteousness, and for his own glory, John 9. 3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Is. 6. 9, 10. But God knew how to manage them, and get himself honour upon them.

(2.) To encourage him in this great undertaking, he repeats the promise of his presence, not only in general, I will be with thee, (ch. 3. 12,) but in particular, "I will be with thy mouth; so that the imperfection in thy speech shall be no prejudice to thy message." It does not appear that God did immediately remove the infirmity, whatever it was; but he did that which was equivalent, he taught him what to say, and then let the matter recommend itself; if others spake more gracefully, none spake more powerfully. Note, Those whom God employs to speak for him, ought to depend upon him for instructions, and it shall be given them what they shall speak, Matt. 10. 19.

(3.) He joins Aaron in commission with him; he promises that Aaron should meet him opportunely, and that he would be glad to see him, they having not seen one another, (it is likely,) for many years, v. 14. He directs him to make use of Aaron as his spokesman, v. 16. God might have laid Moses wholly aside, for his backwardness to be employed; but he considered his frame, and ordered him an assistant. Observe, [1.] That two are better than one, Ec. 4. 9. God will have his two witnesses, (Rev. 11. 3,) that out of their mouths every word may be established. [2] Aaron was the brother of Moses, divine wisdom so ordering if, that their natural affection one to another commission. Christ sent his disciples two and two, and some might strengthen their union in the joint execution of their of the couples were brothers. brother, and yet he was willing to be employed under Moses in [3.] Aaron was the elder this affair, because God would have it so. speak well, and yet was far inferior to Moses in wisdom. [4] Aaron could dispenses his gifts variously to the children of men, that we may see our need one of another, and each may contribute of Aaron, with the head and heart of Moses, would make one something to the good of the body, I Cor. 12. 21. The tongue completely fit for this embassy. [5.] God premises, I will be with thy mouth, and with his mouth. Even Aaron, that could speak well, yet could not speak to purpose, unless God was with his mouth; without the constant aids of divine grace, the best gifts will fail.

God

to intimate that he must bring about his undertaking, rather by
(4.) He bids him take the rod with him in his hand, (v. 17,)
acting than by speaking; the signs he should work with this
rod, might abundantly supply the want of eloquence; one
miracle would do him better service than all the rhetoric in the
world. Take this rod; the rod he carried as a shepherd, that
God called him.
he might not be ashamed of that mean condition out of which
must be to him instead both of sword and sceptre.
This rod must be his staff of authority, and

father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

19 And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men' are dead, which sought thy life.

20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod" of God in his hand.

21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those "wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my first-born: 23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

I c. 2. 15, 23. Matt. 2. 20. m c. 17. 9. Num. 20. 8, 9. n
Deat. 2. 30. Josh. 11. 20. Is. 6. 10. 63. 17. John 12. 40.
N-12. p Deut. 14. 1. Jer. 31. 9. Hos. 11. 1. Rom. 9. 4.

V. 18-23. Here,

c. 3. 20. o c. 7. 3, &c. Rom. 9. 18. 2 Thes. 2.

I. Moses obtains leave of his father-in-law to return into Egypt, v. 18. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not discharge us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.

II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spake to him, as there was occasion, with less overwhelming solemnity: and, 1. He assures Moses that the coasts were clear: whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, v. 19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, &c. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Ps. 142. 3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, v. 21. There were some alive perhaps in the court of Pharaoh, who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonderworking rod did more adorn the hand of Moses, than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours, shall be recompensed with the honour that cometh from God, which is the true honour.

3. That Pharaoh's obstinacy might be no surprise or discouragement to him, God tells him before, that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange, if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; our judgment is with the Lord.

4. Words are put into his mouth with which to address Pharaoh, v. 22, 23. God had promised him, (v. 12,) I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah, Thus saith the Lord; this is the first time that preface is used by any man, which afterward is used so frequently by all the prophets; whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant, is he a home-born slave? (Jer. 2. 14,) No, Israel is my son, my first-born; precious in my sight, honourable, and dear to me, not to be thus insulted and abused. (3.) He must demand a discharge for them. "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal. 3. 17. (4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal, I will slay thy son, even thy firstborn. As men deal with God's people, let them expect so to be themselves dealt with; with the froward he will wrestle.

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24 And it came to pass, by the way in the inn, that the LORD met him, and sought to kill him. 25 Then Zipporah took a sharp stone, and 'cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 27 And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount "of God, and kissed him.

28 And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him.

29 And Moses and Aaron went and gathered together all the elders of the children of Israel: 30 And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.

31 And the people believed:" and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

qc. 11. 5. 12. 29. Num. 22. 22. 8 Gen. 17. 14. or, knife. t Josh. 5. 2, 3. I made it touch. c. 3. 1. ver. 16. to c. 3. 18. ver. 8, 9. Gen. 17. 3. 24. 26. c. 12. 27. 1 Chr. 29. 20. 2 Chr. 20, 18.

III. Moses addresses himself to this expedition; when God had assured him, (v. 19,) that the men were dead who sought his life, immediately it follows, (v. 20,) he took his wife and his sons, and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision. V. 24-31. Moses is here going to Egypt, and we are told, I. How God met him in anger, v. 24, 26. This is a very difficult passage of story; much has been written and excellently well to make it intelligible; we will try to make it improving. Here is,

1. The sin of Moses, which was, neglecting to circumcise his son, which perhaps was the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note, (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli, that he honoured his sons more than God, (1 Sam. 2. 29;) and see Matt. 10. 37. (2.) Even good men are apt to cool in their zeal for God and duty, when they have long been deprived of the society of the faithful; solitude has its advantages, but they seldom balance the loss of Christian communion.

2. God's displeasure against him: he met him, and probably, by a sword in an angel's hand, sought to kill him. This was a great change; very lately, God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note, (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect neither likes it, nor designs to stand to it. (2.) God takes notice of, and is much displeased with, the sins of his own people; if they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences; for this cause, many are sick and weak, as some think Moses was here.

3. The speedy performance of the duty, for the neglect of which God had now a controversy with him. His son must be circumcised; he is disabled to do it; therefore, in this case of necessity, Zipporah does it, whether with passionate words, expressing her dislike of the ordinance itself, or, at least, the administration of it to so young a child, and in a journey, (as to me it seems ;) or, with proper words, solemnly expressing the espousal of the child to God by the covenant of circumcision, as some read it; or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son, as others read it; I cannot determine: but we learn, (1.) That when God discovers to us what is amiss in our lives, we must give all diligence to amend it speedily, and particularly return to the duties we have neglected. (2.) The putting away of our sins is indispensably necessary to the removal of God's judgments; this is the voice of every rod, it calls us to return to him that smites us.

4. The release of Moses thereupon; so he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion, (it is probable,) he sent them back to his father-in-law, that they might not create him any further uneasiness. Note, (1.) When we return to God in a way of duty, he will return to us in a way of mercy; take away the cause, and the effect will cease. (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and dis

CHAPTER V.

Moses and Aaron are here dealing with Pharaoh, to get leave of him to go worship in the wilderness. 1. They demand leave in the name of God, (v. 1,) and he answers their demand with a defiance of God, v. 2. II. They beg leave in the

name of Israel, (v. 3,) and he answers their request with further orders to

Israel, v. 4-9. These cruel orders were, 1. Executed by the taskmasters, v. 10 -14. 2. Complained of to Pharaoh, but in vain, v. 15-19. 3. Complained of by the people to Moses, (v. 20, 21,) and by him to God, v. 22, 23.

AN ND afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast "unto me in the wilderness.

2 And Pharaoh said, "Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.

3 And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God, lest he fall upon us with pestilence, or with the sword.

4 And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.

5 And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

6 And Pharaoh commanded the same day the task-masters of the people, and their officers, saying, 7 Ye shall no more give the people straw to make brick, as heretofore; let them go and gather straw for themselves.

8 And the tail of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. 9 Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.

a c. 10. 9. 2 Kings 18. 35. Job 21. 15. Ps. 12. 4. c c. 3. 18. d Deut. 28. 21. Ex. 6. 11. e Ps. 106. 41. Let the work be heavy upon the men. f 2 Kings 18. 20. couraged by some that should understand themselves, and us, hold a feast to him; which they may do, while they have his and their duty better, as David's zeal was misinterpreted by favour and presence, even in a wilderness, a dry and barren Michal; but if this be to be vile, if this be to be bloody, we land. must be yet more so. (3.) When we have any special service to do for God, we should remove that as far from us as we can, which is likely to be our hinderance; Let the dead bury their dead, but follow thou me.

II. How Aaron met him in love, v. 27, 28. 1. God sent Aaron to meet him, and directed him where to find him, in the wilderness, that lay toward Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends. 2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him. 3. They embraced one another with mutual endearments; the more they saw of God's immediate direction in bringing them together, the more pleasant their interview was; they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work they were jointly called to. 4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, v. 28. Note, What we know of God, we should communicate for the benefit of others; and those that are fellow-servants to God in the same work, should use a mutual freedom, and endeavour rightly and fully to understand one another.

III. How the elders of Israel met him in faith and obedience: when Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm that, did what they were ordered to do, they met with a better reception than they promised themselves, v. 29–31. 1. The Israelites gave credit to them; the people believed, as God had foretold, (ch. 3. 18,) knowing that no man could do those works that they did, unless God were with him. They gave glory to God, they bowed their heads and worshipped; therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.

NOTES TO CHAPTER V.

V. 1, 2. Moses and Aaron, having delivered their message to the elders of Israel, with whom they found good acceptance, are now to deal with Pharaoh, to whom they come in peril of their lives; Moses particularly, who perhaps was outlawed for killing the Egyptian forty years before, so that if any of the old courtiers should happen to remember that against him now, it might have cost him his head; however, the message itself was displeasing, and touched Pharaoh, both in his honour and in his profit, two tender points; yet these faithful ambassadors boldly deliver their errand, whether he will hear, or whether he will forbear.

1. Their demand is piously bold; (v. 1,) Thus saith the Lord God of Israel, Let my people go. Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture: he is called the God of Israel, the person, (Gen. 33. 20,) but here it is Israel, the people. They are just beginning to be formed into a people, when God is called their God. Moses, it is likely, was directed to call him so, at least, it might be inferred from ch. 4. 22, Israel is my son. In this great name they deliver their message, Let my people go. (1.) They were God's people, and therefore Pharaoh ought not to detain them in bondage. Note, God will own his people, though ever so poor and despicable, and will find a time to plead their cause. "The Israelites are slaves in Egypt, but they are my people," says God, and I will not suffer them to be always trampled upon." See Is. 52. 4, 5. (2.) He expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. Note, God delivers his people out of the hand of their enemies, that they may serve him, and serve him cheerfully; that they may

2. Pharaoh's answer is impiously bold; (v. 2,) Who is the Lord, that I should obey his voice? Being summoned to surrender, he thus hangs out the flag of defiance, hectors Moses and the God that sends him, and peremptorily refuses to let Israel go; he will not treat about it, nor so much as bear the mention of it.

Observe, (1.) How scornfully he speaks of the God of Israel; "Who is Jehovah? I neither know him nor care for him; neither value him, nor fear him :" it is a hard name that he never heard of before, but he resolves it shall be no bugbear to him. Israel was now a despised oppressed people, looked on as the tail of the nation, and by the character they bore Pharaoh makes his estimate of their God, and concludes that he made no better a figure among the gods, than his people did among the nations. Note, [1] Hardened persecutors are more malicious against God himself, than they are against his people. See Is. 37. 23. [2.] Ignorance and contempt of God are at the bottom of all the wickedness that is in the world. Men know not the Lord, or have very low and mean thoughts of him, and therefore they obey not his voice, nor will let any thing go for him.

(2.) How proudly he speaks of himself; "That I should obey his voice; I, the king of Egypt, a great people, obey the God of Israel, a poor enslaved people? Shall I, that rule the Israel of God, obey the God of Israel? No, it is below me, I scorn to answer his summons." Note, They are the children of pride, that are the children of disobedience, Job 41. 34. Eph. 5. 6. Proud men think themselves too good to stoop even to God himself, and would not be under control, Jer. 43. 2. Here is the core of the controversy, God must rule, but man will not be ruled: "I will have my will done;" says God; "But I will do my own will," says the sinner.

(3.) How resolutely he denies the demand, Neither will I let Israel go. Note, Of all sinners none are so obstinate, nor so hardly persuaded to leave their sin, as persecutors are.

V. 3-9. Finding that Pharaoh had no veneration at all for God, Moses and Aaron next try whether he had any compassion for Israel, and become humble suitors to him for leave to go and sacrifice, but in vain.

1. Their request is very humble and modest, v. 3. They make no complaint of the rigour they were ruled with; they plead that the journey they designed was not a project formed among themselves, but that their God had met with them, and called them to it; they beg with all submission, We pray thee: the poor useth entreaties; though God may summon princes that oppress, it becomes us to beseech and make supplication to them. What they ask is very reasonable, only for a short vacation, while they went three days' journey into the desert, and that on a good errand, and unexceptionable; "We will sacrifice unto the Lord our God, as other people do to theirs ;" and (lastly) they give a very good reason, "Lest if we quite cast off his worship, he fall upon us with one judgment or other, and then Pharaoh will lose his vassals."

2. Pharaoh's denial of their request is very barbarous and unreasonable, v. 4-9. (1.) His suggestions were very unreasonable; [1.] That the people were idle, and that therefore they talked of going to sacrifice. The cities they built for Pharaoh, and the other fruit of their labours, were witnesses for them, that they were not idle; yet he thus basely misrepresents them that he might have a pretence to increase their burdens. [2.] That Moses and Aaron made them idle with rain words, v. 9. God's words are here called vain words; and those that called them to the best and most needful business are accused of making them idle. Note, The malice of Satan has often represented the service and worship of God as fit employment for those only that have nothing else to do, and the business only of the idle, whereas indeed it is the indispensable duty of those that are most busy in the world. (2.) His resolutions hereupon were most barbarous: [1] Moses and Aaron themselves must get to their burdens, (v. 4,) they are Israelites, and, how

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14 And the officers of the children of Israel, which Pharaoh's task-masters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick, both yesterday and to-day, as heretofore?

15 Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?

16 There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy

• a matter of a day in his day. A Deut. 32. 36. Ec. 4. 1. 5. 8. to stink. i Gen. ever God had distinguished them from the rest, Pharaoh makes no difference, they must share in the common slavery of their nation. Persecutors have always taken a particular pleasure in putting contempt and hardship upon the ministers of the churches. [2.] The usual tale of bricks must be exacted without the usual allowance of straw to mix with the clay, or to burn them with; that thus more work might be laid upon the men, which if they performed, they would be broken with labour; and if not, they would be exposed to punishment.

V. 10-14. Pharaoh's orders are here put in execution; straw is denied, and yet the work not diminished. 1. The Egyptian task-masters were very severe. Pharaoh having decreed unrighteous decrees, the task-masters were ready to write the grievousnes that he had prescribed, Is. 10. 1. Cruel princes will never want cruel instruments to be employed under them, who will justify them in that which is most unreasonable. These task-masters insisted upon the daily tasks, as when there was straw, v. 13. See what need we have to pray that we may be delivered from unreasonable and wicked men, 2 Thes. 3. 2. The enmity of the serpent's seed against the seed of the woman, is such as breaks through all the laws of reason, honour, humanity and common justice. 2. The people hereby were dispersed throughout all the land of Egypt, to gather stubble, v. 12. By this means Pharaoh's unjust and barbarous usage of them came to be known to all the kingdom, and perhaps caused them to be pitied by all their neighbours, and made Pharaoh's government less acceptable even to his own subjects: good will is never got by persecution. 3. The Israelite officers were used with particular harshness, v. 14. They that were the fathers of the houses of Israel paid dear for their honour; for from them immediately the service was exacted, and they were beaten when it was not performed. See here, (1.) What a miserable thing slavery is, and what reason we have to be thankful to God that we are a free people and not oppressed. Liberty and property are valuable jewels in the eyes of those whose services and possessions lie at the mercy of an arbitrary power. (2.) What disappointments we often meet with, after the raising of our expectations. The Israelites were now lately encouraged to hope for enlargement; but, behold, greater distresses. This teaches us always to rejoice with trembling. (3.) What strange steps God sometimes takes in delivering his people; he often brings them to the utmost straits, then when he is just ready to appear for them. The lowest ebbs go before the highest tides; and very cloudy mornings commonly introduce the fairest days, Deut. 32. 36. God's time to help is when things are at the worst; and Providence verifies the paradox, The worse, the better.

V. 15-23. It was a great strait that the head workmen were in, when they must either abuse those that were under them, or be abused by those that were over them; yet, it should seem rather than they would tyrannize, they would be tyrannized over; and they were so. In this evil case, (v. 19,) observe,

1. How justly they complained to Pharaoh; they came and cried unto Pharaoh, v. 15. Whither should they go with a remonstrance of their grievances, but to the supreme power, which is ordained for the protection of the injured? As bad as Pharaoh was, his oppressed subjects had liberty to complain to him; there was no law against petitioning; it was a very modest, but moving representation that they made of their condition; (v. 16,) Thy servants are beaten, (severely enough, no doubt, when things were in such a ferment,) and yet, the fault is in thine own people, the task-masters, who deny us what is necessary for carrying on our work. Note, It is common for those to be most rigorous in blaming others, who are most blameworthy themselves.

But what did they get by this complaint? It did but make bad worse: 1. Pharaoh taunted them; (v. 17,) when they were almost killed with working, he told them they were idle: they underwent the fatigue of industry, and yet lay under the imputation of slothfulness, while nothing appeared to ground the VOL. I.-23

servants are beaten; but the fault is in thine own people.

17 But he said, Ye are idle, ye are idle; therefore ye say, Let us go and do sacrifice to the LORD.

18 Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.

19 And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish aught from your bricks of your daily task.

20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh;

21 And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

22 And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?

34. 30. I Sam. 13. 4. 27. 12. 2 Sam. 10. 6. 1 Chr. 19. 6. k Jer. 20. 7. Hab. 2. 3. charge upon but this, that they said, Let us go and do sacrifice. Note, It is common for the best actions to be mentioned under the worst names; holy diligence in the best business is censured by many as a culpable carelessness in the business of the world. It is well for us, that men are not to be our judges, but a God who knows what the principles are on which we act. Those that are diligent in doing sacrifice to the Lord, will, with God, escape the doom of the slothful servant, though with men they do not. 2. He bound on their burdens; Go now and work, v. 18. Note, Wickedness proceedeth from the wicked; what can be expected from unrighteous men, but more unrighteousness?

II. How unjustly they complained of Moses and Aaron; (v. 21,) The Lord look upon you and judge. This was not fair; Moses and Aaron had given sufficient evidence of their hearty good will to the liberties of Israel: and yet, because things succeed not immediately so as they hoped, they are reproached as accessaries to their slavery. They should have humbled themselves before God, and taken to themselves the shame of their sin, which turned away good things from them; but, instead of that, they fly in the face of their best friends, and quarrel with the instruments of their deliverance, because of some little difficulties and obstructions they met with in effecting it. Note, Those that are called out to public service for God and their generation, must expect to be tried, not only by the malicious threats of proud enemies, but by the unjust and unkind censures of unthinking friends, who judge only by outward appearance, and look but a little way before them.

Now what did Moses do in this strait? It grieved him to the heart, that the event did not answer, but rather contradict, his expectation; and their upbraidings were very cutting, and like a sword in his bones; but,

1. He returned to the Lord, (v. 22,) to acquaint him with it, and to represent the case to him; he knew that what he had said and done, was by divine direction; and therefore, what blame is laid upon him for it he considers as reflecting upon God, and, like Hezekiah, spreads it before him as interested in the cause, and appeals to him. Compare this with Jer. 20. 7-9. Note, When we find ourselves, at any time, perplexed and embarrassed in the way of our duty, we ought to have recourse to God, and lay open our case before him by faithful and fervent prayer. If we retreat, let us retreat to him, and no further.

2. He expostulated with him, v. 22, 23. He knew not how to reconcile the providence with the promise and the commission which he had received. "Is this God's coming down to deliver Israel? Must I, who hoped to be a blessing to them, become a scourge to them? By this attempt to get them out of the pit, they are but sunk the deeper into it." Now he asks, (1.) Wherefore hast thou so evil entreated this people? Note, [1] Even then when God is coming toward his people in ways of mercy, yet sometimes he takes such methods as that they may think themselves but ill treated. The instruments of deliverance, when they aim to help, are found to hinder, and that becomes a trap, which, it was hoped would have been for their welfare; God suffering it to be so, that we may learn to cease from man, and may come off from a dependence upon second causes. [2] When the people of God think themselves ill treated, they should go to God by prayer, and plead with him, and that is the way to have better treatment in God's good time. Moses asks further, (2.) Why is it thou hast sent me? Thus, [1.] He complains of his ill success; "Pharaoh has done evil to this people, and not one step seems to be taken toward their deliverance." Note, It cannot but sit very heavy upon the spirits of those whom God employs for him, to see that their labour does no good, and much more, to see that it does hurt, eventually, though not designedly. It is uncomfortable to a good minister, to perceive that his endeavours for men's conviction and conversion do but exasperate their corruptions, confirm their prejudices, harden their hearts, and seal them up under unbelief. This makes them go in the ( 177 )

23 For since I came to Pharaoh to speak in thy | them, to give them the land of Canaan, the land of name, he hath done evil to this people; *neither their pilgrimage, wherein they were strangers. hast thou delivered thy people at all. 5 And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.

CHAPTER VI.

Much ado there was to bring Moses to his work, and when the ice was broken, some difficulty having occurred in carrying it on, there was no less ado to put him forward in it. Witness this chapter, in which, I. God satisfies Moses hum

self in an answer to his complaints in the close of the foregoing chapter, v. 1. 1. children of Israel, for their satisfaction, v. 2-8, but to little purpose, v. 9.

He gives him fuller instructions than had yet been given him, what to say to the

He sends him again to Pharaoh, v. 10, 11. But Moses objects against that, (v. 12,) upon which a very strict charge is given to him and his brother, to execute their commission with vigour, v. 13. IV. Here is an abstract of the genealogy of the tribes of Reuben and Simeon, to introduce that of Levi, that the pedigree of

6 Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage; and I will redeem you with a stretched-out arm, and with great judgments: 7 And I will take you to me for a people, and

Moses and Aaron might be cleared, (v. 14, 25;) and then the chapter concludes I will be to you a God: and ye shall know that I

with a repetition of so much of the preceding story as was necessary to make way for the following chapter.

THEN the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.. 2 And God spake unto Moses, and said unto him, I am the LORD:

3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name JEHOVAH was I not known to them.[*] 4 And I have also established my covenant with

delivering thou hast not delivered. a 2 Chr. 20. 17. Ps. 12. 5. b Ps. 89. 13. c c. 11. 1. or, JEHOVAH. d Gen. 17, 1. 35. 11. 48. 3. e c. 3. 14. Ps. 68. 4. 83. 18. Is. 42. 8. John 8. 58. Rev. 1.4. [ It has been proposed to read this interrogatively-Was I not known? Jehovah having been constantly used in the preceding parts of the history. The proposed rendering annihilates the difficulty bitterness of their souls, as the prophet, Ez. 3. 14. Or, [2.] He inquires what was further to be done; Why hast thou sent me? that is, "What other method shall I take in pursuance of my commission?" Note, Disappointments in our work must not drive us from our God, but still we must consider why we are sent.

V. 1-9. Here,

NOTES TO CHAPTER VI.

I. God silences Moses's complaints with the assurance of success in this negotiation, repeating the promise made him, (ch. 3. 20,) After that, he will let you go. Then when Moses was at his wit's end, wishing he had stayed in Midian, rather than have come to Egypt to make bad worse, when he was quite at a loss what to do, Then the Lord said unto Moses, for the quieting of his mind, "Now shalt thou see what I will do to Pharaoh, (v. 1;) now that the affair is come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride, and Israel in the depth of misery; now is my time to appear." See Ps. 12. 5, Now will I arise. Note, Man's extremity is God's opportunity of helping and saving. Moses had been expecting what God would do: but now he shall see what he will do, shall see his day at length, Job 24. 1. Moses had been trying what he could do; and could effect nothing. "Well," says God, now thou shalt see what I will do; let me alone to deal with this proud man," Job 40. 12, 13. Note, Then the deliverance of God's church will be accomplished, when God takes the work into his own hands. With a strong hand, that is, being forced to it by a strong hand, he shall let them go. Note, As some are brought to their duty by the strong hand of God's grace, who are made willing in the day of his power; so others by the strong hand of his justice, breaking those that would not bend.

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II. He gives him further instructions, that both he and the people of Israel might be encouraged to hope for a glorious issue of this affair. Take comfort,

I. From God's name Jehovah, v. 2, 3. He begins with this, 1 am Jehovah, the same with I am that I am, the Fountain of being, and blessedness, and infinite perfection. The patriarchs knew this name, but they did not know him in this matter, by that which his name signifies. God would now be known by his name Jehovah, that is, (1.) A God performing what he had promised, and so inspiring confidence in his promises. (2.) A God perfecting what he had begun, and finishing his own work. In the history of the creation, God is never called Jehovah, till the heavens and the earth were finished, Gen. 2. 4. When the salvation of the saints is completed in eternal life, then he will be known by his name Jehovah, (Rev. 22. 13;) in the mean time they shall find him for their strength and support, El-shaddai, a God all-sufficient, a God that is enough, and will be so, Mic. 7. 20.

2. From his covenant; (v. 4,) I have established my covenant. Note, The covenants God makes, he establishes; they are made as firm as the power and truth of God can make them. We may venture our all upon this bottom.

3. From his compassions; (v. 5,) I have heard the groaning of the children of Israel; he means their groaning on occasion of the late hardships put upon them. Note, God takes notice of the increase of his people's calamities, and observes how their enemies grow upon them.

4. From his present resolutions, v. 6-8. Here is line upon line to assure them, that they should be brought triumphantly out of Egypt, (v. 6,) and should be put in possession of the land of Canaan; (v. 8,) I will bring you out. I will rid you. I will redeem you. I will bring you into the land of Canaan, and

am the LORD your God, which bringeth you out from under the burdens of the Egyptians.

8 And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

9 And Moses spake so unto the children of Israel: but they hearkened not "unto Moses for anguish of spirit, and for cruel bondage.

10 And the LORD spake unto Moses, saying, 11 Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

arising from the passage as it stands in our version-Ed.] f Gen. 17. 7, 8. g_c. 2. 24. Ps. 106, 44. A Ps. 105. 8. i Deut. 26. 8. Ps. 81. 6. ke. 15. 13. Deut 7 Deut. 4. 20. 7. 6. 2 Sam. 7. 24. Jer. 31. 33. m c. 5. 21. I shortness, or,

7.8. 1 Chr. 17. 21. Neh. 1. 10.

Hos. 1. 10. Rev. 21.3, 7. t lift up my hand.

straitness.

I will give it you. Let man take the shame of his unbelief which needs such repetitions, and let God have the glory of his condescending grace which gives us such repeated assurances for our satisfaction.

5. From his gracious intentions in all these, which were great, and becoming him, v. 7. (1.) He intended their happiness; I will take you to me for a people, a peculiar people, and I will be to you a God; more than this we need not ask, we cannot have, to make us happy. (2.) He intended his own glory; Ye shall know that I am the Lord. God will attain his own ends, nor shall we come short of them, if we make them our chief end too. Now, one would think, these good words and comfortable words, should have revived the drooping Israelites, and made them to forget their misery; but, on the contrary, their miseries made them regardless of God's promises; (v. 9,) they hearkened not unto Moses for anguish of spirit. That is, [1.] They were so taken up with their troubles, that they did not heed him. [2.] They were so cast down with their late disappointment, that they did not believe him. And, [3.] They had such a dread of Pharaoh's power and wrath, that they durst not themselves move in the least toward their deliverance. Note, First, Disconsolate spirits often put from them the comforts they are entitled to, and stand in their own light. See Is. 28. 12. Secondly, Strong passions oppose strong consolations. By indulging ourselves in discontent and fretfulness, we deprive ourselves of the comfort we might have both from God's word and from his providence, and must thank ourselves if we go comfortless.

V. 10-13. Here,

1. God sends Moses the second time to Pharaoh, (v. 11,) upon the same errand as before, to command him at his peril, that he let the children of Israel go. Note, God repeats his precepts before he begins his punishments. Those that have often been called in vain to leave their sins, yet must be called again and again, whether they will hear or whether they will forbear, Ez. 3. 11. God is said to hew sinners by his prophets, (Hos. 6. 5,) which denotes the repetition of the strokes; How often would I have gathered you

2. Moses makes objections as one discouraged, and willing to give up the cause; (v. 12.) He pleads, (1.) The unlikelihood of Pharaoh's hearing; "Behold, the children of Israel have not hearkened unto me, they give no heed, no credit to what I have said, how then can I expect that Pharaoh should hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will the anger of his spirit, his pride and insolence, make him deaf to that which will but exasperate and provoke him." If God's professing people hear not his messengers, how can it be thought that his professed enemy should? Note, The frowardness and untractableness of those that are called Christians, greatly discourage ministers, and make them ready to despair of success, in dealing with those that are atheistical and profane. We would be instrumental to unite Israelites, to refine and purify them, to comfort and pacify them; but if they hearken not to us, how shall we prevail with those in whom we cannot pretend to such an interest? But with God all things are possible. (2.) He pleads the unreadiness and infirmity of his own speaking; I am of uncircumcised lips; it is repeated, v. 30. He was conscious to himself that he had not the gift of utterance, had no command of language; his talent did not lie that way. This objection God had given a sufficient answer to before, and therefore he ought not to have insisted upon it, for the sufficiency of grace can supply the defects of nature at any time. Note, Though our infirmities ought to humble us, yet

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