15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well. 16 Now the priest of *Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. 17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. 18 And when they came, to 'Reuel their father, or, prince, f Gen. 24. 11. 29. 10. 1 Sam. 9. 11. ↑ Num. 10. 29. called also end a controversy between two Hebrews, in which he is forced (as he did afterward for forty years) to suffer their manners. Observe here, (1.) The unhappy quarrel which Moses observed between two Hebrews, v. 13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another, when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note, [1.] Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect. [2.] When God raises up instruments of salvation for the church, they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them. (2.) The way he took of dealing with them: he marked him that caused the division, that did the wrong, and mildly reasoned with him, Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice; what the latter did, we may suppose, was only upon a sudden provocation. The wise God makes, and according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends; a good office; thus we find Christ often reproving his disciples' strife, (Luke 9. 46, &c.-22. 24, &c.) for he was a Prophet like unto Moses, a healing Prophet, a Peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion, may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews; smiting with tongue or hand, either in a way of persecution, or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it was for no cause at all, or no just cause, or none worth speaking of. (3.) The ill success of his attempt; (v. 14,) He said, Who made thee a prince? He that did the wrong, thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong, than the injurious to bear the conviction of having done wrong, 1 Cor. 6. 6-8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he cannot bear it, he kicks against the pricks, (Acts 9. 5,) and crosses questions with his reprover. [1] He challenges his authority; Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him, but they stood in their own light, and thrust him away, Acts 7. 25, 27. [2.] He upbraids him with what he had done in killing the Egyptian; Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him, is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime, which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years; as, afterward, their despising of Canaan kept them out of it forty years more. I would, and ye would not. Note, Men know not what they do, nor what enemies they are to their own interests, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty VOL. I.-22 he said, How is it that ye are come so soon today? 19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. 20 And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may seat bread. 21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. 22 And she bare him a son, and he called his Jethro, or, Jether. g Gen. 31. 54. Phil. 4. 11. i c. 18. 2. years; thus the things that belonged to their peace, were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them, was a very sore trial of his resolution. He might have said, "If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter." Note, First, We must take heed of being prejudiced against the ways and people of God, by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing saving attempts, even from their own mother's children; Christ himself was set at naught by the builders, and is still rejected by those he would save. (4.) The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing of the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it were not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses; which obliged him to shift for his own safety, by flying into the land of Midian, v. 15. [1.] Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt, which the apostle refers to, as done by faith, (Heb. 11. 27,) it teaches us, that when we are at any time in trouble and danger for doing our duty, the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there, it is said, He feared not the wrath of the king; here it is said he feared, v. 14. He did not fear with a fear of diffidence and amazement, which weakens, and has torment, but with a fear of diligence, which quickened him to take that way which providence opened to him for his own preservation. [2.] God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance. The measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, came. God guided Moses to Midian, because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe, but a comfortable settlement among them. And through this country he was afterward to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour. V. 16-22. Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen. 29. 2, &c. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable and purely accidental, afterward appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe, I. Concerning the seven daughters of Reuel, the priest or prince of Midian; 1. They were humble, and very industrious, according as the employment of the country was; they drew water for their father's flock, v. 16. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their county, yet should apply themselves to some useful business, and what their hand finds to do, do it with all their might. Idleness can be no one's honour. If their father was a priest, teaches us that minister's children should, in a special manner, be examples of humility and industry. 2. They were modest, and would not ask this strange Egyptian to come home with them, (though handsome and a great courtier,) till their father sent for him. Modesty is the ornament of that sex. II. Concerning Moses; he was taken for an Egyptian, (v. 19,) and strangers must be content to be mistaken, but it is observable, 1. How ready he was to help Reuel's daughters to water ( 169 ) name Gershom: for he said, I have been a stranger in a strange land. 23 And it came to pass, in process of time, that the king of Egypt died: and the children of Israel *sighed by reason of the bondage, and they cried; and their cry came up unto God, by reason of the bondage. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 And God looked upon the children of Israel, and God had respect unto them. CHAPTER III. As prophecy had ceased for many ages before the coming of Christ, that the revival and perfection of it in that great Prophet might be the more remarkable; so vision had ceased (for aught that appears) among the patriarchs for some ages before the coming of Moses, that God's appearances to him for Israel's salvation might be the more welcome; and, in this chapter, we have God's first appearance to him in the bush, and the conference between God and Moses in that vision. Here is, I. The discovery God was pleased to make of his glory to Moses at the ral declaration of God's grace and good will to his people, who were beloved for bush, which Moses was forbidden to approach too near to, v. 1-5. II. A gene their fathers' sakes, v. 6. III. A particular notification of God's purpose concerning the deliverance of Israel out of Egypt. 1. He assures Moses it should now be done, v. 7-9. 2. He gives him a commission to act in it, as his ambas sador both to Pharaoh, (v. 10,) and to Israel, v. 16. 3. He answers the objection Moses made of his own unworthiness, v. 11, 12. 4. He gives him full instructions what to say, both to Pharaoh and to Israel, v. 13-18. 5. He tells him beforehand what the issue would be, v. 19-22. NOW Moses kept the flock of Jethro his fatherin-law, the priest of Midian: and he led the flock to the back side of the desert, and came to the mountain of God, even to Horeb. 2 And the angel of the LORD appeared unto him in a flame of fire, out of the midst of a bush :" and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God 5. 1 Kings 19. 8. b Deut. 33. 16. Is. 63. 9. Acts 7. 30. e Gen. 22. 1, 11. 46. 2. dc. 19. 12. Josh. 5. 15. Ec. 5. 1. e Gen. 28. 13. 1 Kings 18. 36. Matt. 22. 32. this therefore they were intent, to keep them all at work, and make the best hand they could of their labour. When one Pharaoh died, another rose up in his place, that was governed by the same maxims, and was as cruel to Israel as his predecessors. If there was sometimes a little relaxation, yet it presently revived again with as much rigour as ever; and probably, as the more Israel were oppressed, the more they multiplied, so the more they multiplied, the more they were oppressed. Note, Sometimes God suffers the rod of the wicked to lie very long and very heavy on the lot of the righteous. If Moses, in Midian, at any time began to think how much better his condition might have been, had he stayed among the courtiers; he must of himself think this also, how much worse it would have been, if he had had his lot with his brethren: it was a great degradation to him to be keeping sheep in Midian, but better so, than making brick in Egypt. The consideration of our brethren's affliction should help to reconcile us to our own, 2. The preface to their deliverance at last. (1.) They cried, v. 23. Now, at last, they began to think of God under their troubles, and to return to him from the idols they had served, Ez. 20. 8. Hitherto they had fretted at the instruments of their trouble, but God was not in all their thoughts. Thus hypocrites in heart heap up wrath, they cry not when he binds them, Job 36. 13. But before God unbound them, he put it into their hearts to cry unto him, as it is explained, Num. 20. 16. Note, It is a good sign that God is coming toward us with deliverance, when he inclines and enables us to cry to him for it. i. e. a stranger here. k Num. 20. 16. Dent. 26. 7. Ps. 12. 5. 1 Gen. 18.20. c. 3. 9. 22. 23, 27. Deut. 24. 15. Is. 5. 7. m Gen. 15. 14. 46. 4. I knew. a c. 18. their flocks. Though bred in learning and at court, yet he knew how to turn his hand to such an office as this, when there was occasion; nor had he learned of the Egyptians to despise shepherds. Note, Those that have had a liberal education, yet should not be strangers to servile work, because they know not what necessity Providence may put them in of working for themselves, or what opportunity Providence may give them of being serviceable to others. These young women, it seems, met with some opposition in their employment, more than they and their servants could conquer; the shepherds of some neighbouring prince, as some think, or some idle fellows that called themselves shepherds, drove away their flocks; but Moses, though melancholy and in distress, stood up and helped them, not only to get clear of the shepherds, but when that was done, to water the flocks. This he did, not only in complaisance to the daughters of Reuel, (though that also did very well become him,) but because, wherever he was, as occasion offered itself, (1.) He loved to be doing justice, and appearing in the defence of such as he saw injured, which every man ought to do, as far as it is in the power of his hand to do it. (2.) He loved to be doing good; wherever the providence of God casts us, we should desire and endeavour to be useful; and, when we cannot do the good we would, we must be ready to do the good we can. And he that is faithful in a little, shall be intrusted with more. 2. How well he was paid for his serviceableness. When the young women acquainted their father with the kindnesses they had received from this stranger, he sent to invite him to his house, and made much of him, v. 20. Thus God will recompense the kindnesses which are at any time shown to his children; they shall in no wise lose their reward. Moses soon recommended himself to the esteem and good affection of this prince of Midian, who took him into his house, and in process of time married one of his daughters to him, (v. 21,) by whom he had a son, whom he called Gershom, a stranger there, (v. 22,) that if ever God should give him a home of his own, he might keep in remembrance the land in which he had been a stran-under, and the blessings they groan after, and that the blessed ger. Now this settlement of Moses in Midian, was designed by Providence, (1.) To shelter him, for the present. God will find hiding-places for his people in the day of their distress; nay, he will himself be to them a little sanctuary, and will secure them, either under heaven, or in heaven. But, (2.) It was also designed to prepare him for the great services he was further designed for. His manner of life in Midian, where he kept the flock of his father-in-law, (having none of his own to keep,) would be of use to him, [1] To inure him to hardship and poverty, that he might learn how to want as well as how to abound. God humbles those first, whom he intends to exalt. [2.] To inure him to contemplation and devotion. Egypt accomplished him for a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterward of use to him; but yet lacketh he one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation, must know, by a long experience, what it was to live a life of communion with God; and in this he would be greatly furthered by the solitude and retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in Mount Horeb, near which mount he had spent much of his time. Those that know what it is to be alone with God in holy exercises, are acquainted with better delights than ever Moses tasted in the court of Pharaoh. (2.) God heard, v. 24, 25. The name of God is here emphatically prefixed to four different expressions of a kind intention toward them. [1.] God heard their groaning; that is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry loud in the ears of the righteous God, to whom vengeance belongs; especially the groans of God's spiritual Israel; he knows the burdens they groan Spirit, by these groanings, makes intercession in them. [2.] God remembered his covenant, which he seemed to have forgotten, but of which he is ever mindful. This God had an eye to, and not to any merit of theirs, in what he did for them. See Lev. 26. 42. [3.] God looked upon the children of Israel: Moses looked upon them and pitied them, (v. 11 ;) but now God looked upon them and helped them. [4.] God had respect unto them, a favourable respect unto them as his own. The frequent repetition of the name of God here, intimates that now we are to expect something great. Opus Deo dignum-A work worthy of God. His eyes which run to and fro through the earth, are now fixed upon Israel, to show himself strong, to show himself a God in their behalf. NOTES TO CHAPTER III. V. 1-6. The years of the life of Moses are remarkably divided into three forties; the first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the third a king in Jeshurun; so changeable is the life of men, especially the life of good men. He had now finished the second forty, when he received his commission to bring Israel out of Egypt. Note, Sometimes it is long before God calls his servants out to that work which of old he designed them for, and has been graciously preparing them for. Moses was born to be Israel's deliverer, and yet not a word is said of it to him, till he is eighty years of age. Now observe, I. How this appearance of God to him found him employed. He was keeping the flock, that is, tending sheep, near mount Horeb, v. 1. This was a poor employment for a mean of his parts and education, yet he rests satisfied with it, and thus learns meekness and contentment to a high degree, for which he is more celebrated in sacred writ than for all his other learning. Note, 1. In the calling to which we are called, we should of Jacob. And Moses hid his face; for he was afraid to look upon God. 7 And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their task-masters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto f Judg. 13. 22. Is. 6. 5. g Neh. 9. 9. Ps. 103. 44. Is. 63. 9. A Ex. 22. 23. Ps. 145. 19. Ps. 142. 3. c. 6. 6, 8. 12. 51. abide, and not be given to change. 2. Even those that are qualified for great employments and services, must not think it strange if they be confined to obscurity; it was the lot of Moses before them, who foresaw nothing to the contrary but that he should die, as he had lived a great while, a poor despicable shepherd. Let those that think themselves buried alive, be content to shine like lamps in their sepulchres, and wait till God's time come for setting them in a candlestick. Thus employed Moses was, when he was honoured with this vision. Note, (1.) God will encourage industry. The shepherds were keeping their flocks, when they received the tidings of our Saviour's birth, Luke 2. 8. Satan loves to find us idle; God is well pleased when he finds us employed. (2.) Retirement is a good friend to our communion with God. When we are alone, the Father is with us. Moses saw more of God in a desert, than ever he had seen in Pharaoh's court. II. What the appearance was. To his great surprise, he saw a bush burning, when he perceived no fire either from earth or heaven to kindle it, and, which was more strange, it did not consume, v. 2. It was an angel of the Lord that appeared to him; some think, a created angel, who speaks in the language of him that sent him; others, the second person, the Angel of the covenant, who is himself Jehovah. It was an extraordinary manifestation of the divine presence and glory; what was visible, was produced by the ministry of an angel, but he heard God in it speaking to him. 1. He saw a flame of fire; for our God is a consuming fire. When Israel's deliverance out of Egypt was promised to Abraham, he saw a burning lamp, which signified the light of joy which that deliverance should cause, (Gen. 15. 17;) but now it shines brighter as a flame of fire, for God in that deliverance brought terror and destruction to his enemies, light and heat to his people, and displayed his glory before all. See Is. 10. 17. 2. This fire was not in a tall and stately cedar, but in a bush, a thorny bush, so the word signifies; for God chooses the weak and despised things of the world, such as Moses, now a poor shepherd, with them to confound the wise; he delights to beautify and crown the humble. 3. The bush burned, and yet was not consumed; an emblem of the church now in bondage in Egypt, burning in the brick-kilns, yet not consumed; perplexed, but not in despair; cast down, but not destroyed. III. The curiosity Moses had to inquire into this extraordinary sight: (v. 3,) I will turn aside and see. He speaks as one inquisitive and bold in his inquiry; whatever it was, he would, if possible, know the meaning of it. Note, Things revealed belong to us, and we ought diligently to inquire into them. IV. The invitation he had to draw near, yet with a caution not to come too near, nor rashly. 1. God gave him a gracious call, to which he returned a ready answer, v. 4. When God saw that he took notice of the burning bush, and turned aside to see it, and left his business to attend it, then God called to him. If he had carelessly neglected it as an ignis fatuus-a deceiving meteor, a thing not worth taking notice of, it is probable that God would have departed, and said nothing to him; but when he turned aside, God called to him. Note, Those that would have communion with God, must attend upon him, and approach to him, in those ordinances wherein he is pleased to manifest himself, and his power and glory, though it be in a bush; they must come to the treasure, though in an earthen vessel. Those that seek God diligently shall find him, and find him their bountiful Rewarder. Draw nigh to God, and he will draw nigh to you. God called him by name, Moses, Moses. This which he heard, could not but surprise him much more than what he saw. The word of the Lord always went along with the glory of the Lord, for every divine vision was designed for divine revelation, Job 4. 16, &c.-33. 14-16. Divine calls are then effectual, (1.) When the Spirit of God makes them particular, and calls us by name. The word calls, Ho every one! The Spirit, by the application of that, calls, Ho such a one! I know thee by name, (Ex. 33. 12) and, (2.) They are then effectual, when we return an obedient answer to them, as Moses here, “Here am I, what saith my Lord unto his servant? Here am I, not only to hear what is said, but to do what I am bidden." the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now, therefore, and I will send "thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel out of Egypt. 1 Nom. 13. 19. Deut. 1. 25. m Deut. 26. 9. Jer. 11. 5. Ez. 20. 6. n Ps. 105. 26. Mic. 6. 4. Old-Testament dispensation, which was a dispensation of darkness, bondage, and terror, which the Gospel happily frees us from, giving us boldness to enter into the holiest, and inviting us to draw near. (2.) He must express his reverence, and his readiness to obey; Put off thy shoes from off thy feet, as a servant; the putting off the shoe was then what the putting off the hat is now, a token of respect and submission. The ground, for the present, is holy ground, made so by this special manifestation of the divine presence there, and during the continuance of that; therefore tread not on that ground with soiled shoes." Keep thy foot, Ec. 5. 1. Note, We ought to approach to God with a solemn pause and preparation; and, though bodily exercise alone profits little, yet we ought to glorify God with our bodies, and to express our inward reverence by a grave and reverent behaviour in the worship of God, carefully avoiding every thing that looks light and rude, and unbecoming the awfulness of the service. V. The solemn declaration God made of his name, by which he would be known to Moses; (v. 6,) I am the God of thy father. 1. He lets him know it is God that speaks to him, to engage his reverence and attention, his faith and obedience; for that is enough to command all these, I am the Lord. Let us always hear the word, as the word of God, 1 Thes. 2. 13. 2. He will be known as the God of his father, his pious father Amram, and the God of Abraham, Isaac, and Jacob, his ancestors, and the ancestors of all Israel, for whom God was now about to appear. By this, God designed, (1.) To instruct Moses in the knowledge of another world, and strengthen his belief of a future state. Thus it is interpreted by our Lord Jesus, the best expositor of scripture, who from hence proves that the dead are raised, against the Sadducees; Moses, says he, showed it at the bush, (Luke 20. 37;) that is, "God there showed it to him, and in him to us," Matt. 22. 31, &c. Abraham was dead, and yet God is the God of Abraham; therefore Abraham's soul lives, to which God stands in relation; and, to make his soul completely happy, his body must live again in due time. This promise, made unto the fathers, that God would be their God, must include a future happiness; for he never did any thing for them in this world sufficient to answer to the vast extent and compass of that great word, but having prepared for them a city, he is not ashamed to be called their God, (Heb. 11. 16,) and see Acts 26. 6, 7.-24. 15. (2.) To assure Moses of the performance of all those particular promises made to the fathers; he may confidently expect that, for by these words it appears God remembered his covenant, ch. 2. 24. Note, [1.] God's covenant relation to us as our God is the best support in the worst of times, and a great encouragement to our faith in particular promises. [2.] When we are conscious to ourselves of our own great unworthiness, we may take comfort from God's relation to our fathers, 2 Chr. 20. 6. VI. The solemn impression this made upon Moses; he hid his face, as one both ashamed and afraid to look upon God. Now that he knew it was a divine light, his eyes were dazzled with it; he was not afraid of a burning bush, till he perceived that God was in it. Yea, though God called himself the God of his father, and a God in covenant with him, yet he was afraid. Note, 1. The more we see of God, the more cause we shall see to worship him with reverence and godly fear. 2. Even the manifestations of God's grace and covenant love, should increase our humble reverence of him. V. 7-10. Now that Moses had put off his shoes, (for, no doubt, he observed the orders given him, v. 5,) and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage, and Moses' banishment, when we may suppose both he and they began to despair, they of being delivered, and he of delivering them; at length the time is come, even the year of the redeemed. Note, God often comes for the salvation of his people then when they have done looking for him; Shall he find faith? Luke 18. 8. Here is, I. The notice God takes of the afflictions of Israel; (v. 7, 9,) Seeing, I have seen, not only, I have surely seen, but I have strictly observed and considered the matter. Three things God took cognizance of, 1. Their sorrows, (v. 7;) it is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their taskmasters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him. 2. Their and God, Ec. 5. 2. Or, this may be taken as proper to the cry; I have heard their cry, (v. 7,) it is come unto me, (v. 9.) 2. God gave him a needful caution against rashness and irreverence in his approach. (1.) He must keep his distance; draw near, but not too near; so near as to hear, but not so near as to pry; his conscience must be satisfied, but not his curiosity; and care must be taken that familiarity do not breed contempt. Note, In all our approaches to God, we ought to be deeply affected with that infinite distance that is between us 11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee: and this shall be a token unto thee, that I have sent thee; When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain, 13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 15 And God said, moreover, unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. 16 Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, ap Once g c. 6. 3. John 8. 58. Heb. 13. 8. r Ps. 102. 12. 135. 13. raoh, to make him willing to part with them, but in dealing with them, to make them willing to move. They would be scrupulous and apt to cavil, would bid him produce his commission, and, probably, this would be the trial; "Does he know the name of God? Has he the watch-word ?" he was asked, Who made thee a judge? Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. (2.) They would ask this question, for their own information. It is to be feared that they were grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the Sabbath, so that they needed to be told the first principles of the oracles of God. Or, this question, What is his name? amounted to an inquiry into the nature of the dispensation they were now to expect; "How will God in it be known to us and what may we depend upon from him?" o Jer. 1. 6. p Gen. 31. 3. Josh. 1. 5. Rom. 8. 31. Note, God is not deaf to the cries of his afflicted people. 3. The tyranny of their persecutors; I have seen the oppression v. 9. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things. 2. The promise God makes of their speedy deliverance and enlargement; (v. 8,) I am come down to deliver them. (1.) It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary, he is said to come down to do it, as Is. 64. 1. (2.) This deliverance was typical of our redemption by Christ, and in that the eternal Word did indeed come down from heaven to deliver us. It was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will, for the ease and honour of lords proprietors."What shall I say to them? What name shall I vouch to Note, Whom God by his grace delivers out of a spiritual Egypt, he will bring to a heavenly Canaan. 3. The commission he gives to Moses in order hereunto, v. 10. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered, (even that had been a great favour,) but he is sent as an ambassador to Pharoah, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them: thus is he taken from following the ewes great with young, to a pastoral office much more noble, as David, Ps. 78. 71. Note, God is the Fountain of power; and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterward fetched fishermen from their ships, to be the planters of the Christian church, That the excellency of the power might be of God. V. 11-15. God, having spoken to Moses, allows him also a liberty of speech, which he here improves and 2. He desires instructions what answer to give them; them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note, (1.) It highly concerns those who speak to people in the name of God, to be well prepared beforehand. (2.) Those, who would know what to say, must go to God, to the word of his grace, and to the throne of his grace, for instructions, Ez. 2. 7.- 3. 4, 10, 17. (3.) Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name. IV. God readily gives him full instructions in this matter: two names God would now be known by. 1. A name that denotes what he is in himself; (v. 14,) I am that I am: this explains his name Jehovah; and signifies, (1.) That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God, I am what I am; but God says it absolutely, and it is more than any creature, man or angel, can say, I am that I am. Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible Fountain of being and bliss. (2.) That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever; he will be what he will be, and what he is: see Rev. 1. 8. (3.) That we cannot by searching find him out; this is such a name as checks all bold and curious inname, seeing it is secret, Judg. 13. 18. Prov. 30. 4. Do we ask what is God? Let it suffice us to know, that he is what he is, what he ever was, and ever will be. How little a portion is heard of him! Job 26. 14. (4.) That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie; let Israel know this, I AM hath sent me unto you. I. He objects his own insufficiency for the service he was called to; (v. 11,) Who am I? He thinks himself unworthy of the honour, and not par negotio-equal to the task. He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants conduct, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisci-quiries concerning God, and, in effect, says, Ask not after my plined, quite dispirited, utterly unable to help themselves, it is morally impossible to bring them out. 1. Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet, he says, Who am I? Note, The more fit any person is for service, commonly the less opinion he has of himself; see Judg. 9. 8, &c. 2. The difficulties of the work were indeed very great, enough to startle the courage, and stagger the faith, of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation. 3. Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous. 4. Yet Moses is the man that does it at last: for God gives grace to the lowly. Modest beginnings are very good presages. II. God answers this objection, v. 12. 1. He promises him his presence, Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves, yet may do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves, may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections. 2. He assures him of success, and particularly that the Israelites should serve God upon this mountain. Note, (1.) Those deliverances are most valuable, which open to us a door of liberty to serve God. (2.) If God give us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us. III. He begs instructions for the executing of his commission, and has them, thoroughly to furnish him. He desires to know by what name God would at this time make himself known, v. 13. 1. He supposes the children of Israel would ask him, What is his name? This they would ask either, (1.) To perplex Moses: he foresaw difficulty, not only in dealing with Phas 2. A name that denotes what he is to his people; lest that name I AM should amuse and puzzle them, he is further directed to make use of another name of God, more familiar and intelligible; (v. 15,) The Lord God of your fathers hath sent me unto you. Thus God had made himself known to him, (v. 6,) and thus he must make him known to them, (1.) That he might revive among them the religion of their fathers, which it is to be feared, was much decayed, and almost lost. This was necessary, to prepare them for deliverance, Ps. 80. 19. (2.) That he might raise their expectations of the speedy performance of the promises made unto their fathers: Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed, and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods: see 1 Kings 18. 36. Note, God's covenant relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial. V. 16-22. Moses is here more particularly instructed in his work, and informed beforehand of his success. 1. He must deal with the elders of Israel, and raise their expectations of a speedy remove to Canaan, v. 16, 17. He must repeat to them what God had said to him, as a faithful ambassador. Note, That which ministers have received of the Lord, they must deliver to his people, and keep back peared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: CHAPTER IV. 17 And I have said, I will bring 'you up out of the This chapter, I. Continues and concludes God's discourse with Moses at the bush affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. 18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt; and ye shall say unto him, The LORD God of the Hebrews hath "met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God. 19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. 20 And I will stretch out my hand, and smite Egypt with all my "wonders which I will do in the midst thereof: and after that he will let you go. 21 And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty; 22 But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians. a Gen. 50. 24. Luke 1.68. t Gen. 15. 13-20. 46.4. Num. 23. 3, &c. c. 5. 2. or, but by a strong hand. w c. 7. 3. 11. 9. Deut. 6. 22. Neh. 9. 10. Ps. 105, nothing that is profitable. Lay an emphasis on that, (v. 17,) I have said, I will bring you up; that is enough to satisfy them, I have said it and hath he spoken, and will he not make it good? With us saying and doing are two things, but they are not so with God, for he is in one mind, and who can turn him? "I have said it, and all the world cannot gainsay it," his counsel shall stand. His success with the elders of Israel would be good; so he is told, (v. 18,) They shall hearken to thy voice, and not thrust thee away, as they did forty years ago: he who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice, having determined to make them willing in this day of power. concerning this great affair of bringing Israel out of Egypt. 1. Mocs objects the people's unbehef, (v. 1,) and God answers that objection by giving him a power to work miracles, (1.) To turn his rod into a serpent, and then into a rod again, v. 2-5. (2.) To make his hand leprous, and then whole again, v. 6-S. (3.) To turn the water into blood, v. 9. 2. Moses objects his own slowness of speech, (v. 10,) and begs to be excused, (v. 13;) but God answers this objection, (L.) By promising him his presence, v. 11, 12. (2.) By joining Aaron in commission with him, v. 14-16. (3) By putting an honour upon the very staff in his hand, v. 17. II. It begins Moses's execution of his commission. 1. He obtains leave of his father-in-law to return into Egypt, v. 18. 2. He receives further instructions and encouragements from God, v. 19-23. 3. He hastens his departure, and takes his family with him, v. 20. 4. He meets with some difficulty in the way about the circumcising of his son, v. 24-26. 5. He has the satisfaction of meeting his brother Aaron, v. 27, 28. 6. He produces his commission before the elders of Israel, to their great joy, v. 20-31. And thus the wheels were set a going toward that great deliverance. AND Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee. 2 And the LORD said unto him, What is that in thine hand? And he said, A rod. 3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4 And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand : 5 That they may believe that the LORD God of 27. Jer. 32. 20. Acts 7. 36. r c. 12. 31. y c. 11. 3. z c. 12. 36. a Job 27. 17. Prov. 13. 22. Is. 33. 1. or, Egypt. a c. 19, 9. because it contradicts what God had said, (ch. 3. 18,) They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely, he means, "Perhaps, they will not at first," or "Some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note, 1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve; Moses said, (v. 1,) They will not believe me; and yet he was happily mistaken, for it is said, (v. 31,) The people believed; but then the signs which God appointed in answer to this objection, were first wrought in their sight. 2. He must deal with the king of Egypt, v. 18. (1.) They must not begin with a demand, but with an humble petition; that gentle and submissive method must be first tried, even with II. God empowers him to work miracles, directs him to three one who, it was certain, would not be wrought upon by it; We particularly, two of which were now immediately wrought for beseech thee, let us go. (2.) They must only beg leave of Pha-his own satisfaction. Note, True miracles are the most conraoh to go as far as Mount Sinai to worship God, and say vincing external proofs of a divine mission attested by them. nothing to him of going quite away to Canaan; that would Therefore our Saviour often appealed to his works, as John 5. have been immediately rejected, but this was a very modest and 36, and Nicodemus owns himself convinced by them, John 3.2. reasonable request, and his denying of it was utterly inexcusable, And here Moses, having a special commission given him as a and justified them in the total deserting of his kingdom. If he judge and lawgiver to Israel, has this seal affixed to his comwould not give them leave to go sacrifice at Sinai, justly did mission, and comes supported by these credentials. they go without leave to settle in Canaan. Note, The calls and commands which God sends to sinners, are so highly rea-double miracle: it is but thrown out of his hand and it becomes sonable in themselves, and delivered to them in such a gentle winning way, that the mouth of the disobedient must needs be for ever stopped. 1. The rod in his hand is made the subject of a miracle, a a serpent, he resumes it and it becomes a rod again, v. 2—4. Now, (1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a As to his success with Pharaoh, he is here told, [1.] That lively one, so formidable a one, that Moses himself, on whom, petitions, and persuasions, and humble remonstrances, would it should seem, it turned in some threatening manner, fled from not prevail with him, no, nor a mighty hand stretched out in before it, though we may suppose, in that desert, serpents were signs and wonders; (v. 19;) I am sure he will not let you go. no strange things to him; but what was produced miraculously Note, God sends his messengers to those whose hardness and was always the best and strongest of the kind, as the water obstinacy he certainly knows and foresees, that it may appear turned to wine: and then, that this living serpent should be he would have them turn and live. [2] That plagues should turned into a dry stick again, this was the Lord's doing. (2.) compel him to it; (v. 20,) I will smite Égypt, and then he will Here was an honour put upon Moses, that this change was let you go. Note, Those will certainly be broken by the power wrought, upon his throwing it down and taking it up, without of God's hand, that will not bow to the power of his word; we any spell, or charm, or incantation: his being empowered thus may be sure that when God judges, he will overcome. [3.] to act under God, out of the common course of nature and proThat his people should be more kind to them, and furnish them vidence, was a demonstration of his authority, under God, to at their departure with abundance of plate and jewels, to their settle a new dispensation of the kingdom of grace. We cannot great enriching; (v. 21, 22,) I will give this people favour in imagine that the God of truth would delegate such a power as the sight of the Egyptians. Note, First, God sometimes makes this to an impostor. (3.) There was a significancy in the mithe enemies of his people not only to be at peace with them, but racle itself; Pharaoh had turned the rod of Israel into a serpent, to be kind to them. Secondly, God has many ways of balanc-representing them as dangerous, (ch. 1. 10,) causing their belly ing accounts between the injured and the injurious, of righting to cleave to the dust, and seeking their ruin; but now they the oppressed, and compelling those that have done wrong to should be turned into a rod again: or thus, Pharaoh had turned make restitution; for he sits in the throne judging right. the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again. (4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, v. 5. Miracles were for signs to them that believed not, 1 Cor. 14. 22. NOTES TO CHAPTER IV. V. 1-9. It was a very great honour that Moses was called to, when God commissioned him to bring Israel out of Egypt; yet he is hardly persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency, than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment, he clothes with humility: the most fit for service are the least forward. I. Moses objects, that, in all probability, the people would not hearken to his voice, (v. 1;) that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, 2. His hand itself is next made the subject of a miracle; he puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, v. 6, 7. This signified, (1.) That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed. (2.) That whereas the Israelites in Egypt were become leprous, polluted by sin, and almost consumed by oppression, (a leper is as one dead, Num. 12. 12,) by being taken into the bosom of Moses, they should be cleansed and cured, |