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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.

m Gen. 17:3. 1 Kings 19:13. Job 42:5,6. Is. 6:1-5. Dan. 10:7,8. Matt. 17:6. Heb. 12: 21. Rev. 1:17.

n2:25. Gen. 29:32. 1 Sam. 9:
16. Ps. 106:44. Is. 63:9. Heb.
4:15.

o Gen. 11:5. 18:21. Ps. 18:9.
Is. 64:1. John 3:13. 6:38.
p6:6-8. Gen. 15:14. 50;24.

q 13:5. 33:2,3. Gen. 15:18.

Num. 13:27. 14:7,8. Deut. 1:7,
25. 8:7-9. 11:9. 26:9-15.
Neh. 9:25. Jer. 11:5. 32:22.
Ez. 20:6.

r Gen. 15:13-21. Deut. 7:1.
Josh. 9:1. Neh. 9:8.

$ 7. Prov. 22:22,23. Ec. 4:1. 5:
8. Jer. 50:33,34. Am. 4:1. Mic.
2:1-3.

in the tabernacle and temple: but we meet with no express command enjoining it.

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[Practical Observations.]

13 T 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 his name? what shall I say unto them? you; and they shall say to me, z What is

14 And God said unto Moses, I AM

t Ps. 103:6,7. 105:26. Mic. 6:4.
Acts 7:35.

4:13. 6:12. 1 Sam. 18:18. Is.
6:5-8. Jer. 1:6. Acts 7:23-
25.

v 4:12,15. Deut. 31:23. Josh. 1:
5. Is. 41:10. 43:2. Matt. 28:
20. Mark 16:20. Acts 11:21.

Rom. 8:31.

x Is. 7:14. 37.30. Jer. 43:9,10. 51:63,64.

y 19:1,&c.

z 14. 15:3. Gen. 32:29. Judg. 13:6,17. Prov. 30:4. Is. 7:14 9:6. Jer. 23:6. Matt. 1:21,23.

and not without some improper dependence on his rank, influence, and reputation among the V. 6. JEHOVAH was the God of Abraham, Egyptians: but now, when he was unspeakably Isaac, and Jacob, being the Object of their better qualified with heavenly wisdom, expeworship, confidence, love, and obedience; and rience, patience, meekness, stedfastness, humiltheir Salvation, Portion, and everlasting Fe-ity, and piety; and was, without competition, the licity in body and soul. But this declaration was intended, to remind the Israelites of the promises made to their fathers, especially with reference to the land of Canaan: for JEHOVAH was the God of Israel, as a nation; and not the God of the Ishmaelites and Midianites, though descended from Abraham, or of the Edomites, though descended from Isaac. Amram, Moses's father, is also supposed to be personally included, as a believing descendant of Abraham.

most proper person on earth for it; he was also become conscious of his insufficiency! This was in a great measure the effect of increasing knowledge of God and of himself: but there was also a deep sense of the vast difficulty of the business, not without some culpable fear of Pharaoh and the Egyptians, and of contempt and opposition from Israel. Before, self-confidence mingled with, and assumed the appearance of, strong faith and great zeal: but now, some degree of sinful distrust of God was associated with deep humility; and induced him timidly to shift, as well as humbly to decline, the important service.-So very defective are the strongest graces, and the best duties, of the most eminent saints!

V.7. "I have surely seen," or, "Seeing I have seen," (that is, with attention and compassion,) "the afflictions of my people."-Notwithstanding the ignorance, idolatry, and wickedness of the Israelites, the Lord acknowledged them as his people, because of their relation to Abraham, because they constituted the visible V. 12. Certainly 1, &c.] All objections, exChurch, and because there was a remnant of pressed or implied, were thus answered at once: true believers among them.-The severity of As I send thee, I will certainly go with thee; the task-masters extorted their bitter cries, and then all thy insufficiency, and all possible which in most of them were merely the expres- 'difficulties, can form no hindrance at all.' (Note, sion of distress, not of faith; the prayer of na- Mat!. 28:19,20.)-The token annexed was made ture, not of grace: yet the Lord noticed and not to sense, but to faith; and therefore the sign pitied their sorrows. Perhaps they almost uni-was consequent to the event confirmed by it: as versally despaired of deliverance; and Moses, if God had said, 'I promise to meet thee and Ishaving been forty years a shepherd, probably rael at this mountain: this promise is thy assurexpected and desired nothing more, than to 'ance of success: depend on my power and faithlive and die in that situation, and had given up 'fulness, and go fetch them forth nothing doubtall thoughts of delivering Israel: yet then the 'ing.' (Marg. Ref.)-It was also a private token very time was come. to Moses, and not intended as a sign to Israel or to Pharaoh.

V. 8. Come down.] This was spoken after the manner of men, and expressed with energy the intent of JEHOVAH's appearance to Moses. (Marg. Ref. o.)

V. 11. Moses had before deemed himself in a measure competent to this service, which he had some intimations that he was to perform; and he set about it probably with undue haste, VOL. 1.

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V. 13. Moses had seen enough in Egypt, forty years before, to convince him of his people's ignorance and ungodliness; and he was not sanguine in his expectations of finding them more favorably disposed towards him, than they had been. He was therefore afraid, that they would scarcely understand, much less believe

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1

THAT I AM: And he said, Thus shalt || tites, and the Amorites, and the Perizzites, thou say unto the children of Israel, and the Hivites, and the Jebusites, unto AM hath sent me unto you. a land flowing with milk and honey.

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, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt.

h

17 And I have said, I will bring you up out of the affliction of Egypt, unto the land of the Canaanites, and the Hit

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him, when he spake to them of "the God of their fathers." He had before been scornfully asked, "Who made thee a ruler and a judge over us?" and he was not prepared to answer the question: therefore he desired at this time, to have fuller instructions and better authenticated credentials. The patriarchs had received revelations from God; but Moses seems to have been the first, after the deluge, who was expressly sent to speak to others in his name.

18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king o. 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.

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19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.

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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 favor in the sight of the Egyptians: and it shall

i 4:31. 2 Chr. 30:12. Ps. 110:3.
k 5:1-3.

17:16. 9:1,13. 10:3.

m 4:24. 5:3. Num. 23:3,4,15,16.
Is. 64.5.

n 8:27.

o 12. 7:16. 8:25-23. 10:24-26.
*Or, but by a strong hand. 6:
1. Ps. 136:11,12. Is. 63:12.

p 6:6. 7:5. 9:15. Ez. 20:33.

q 7:3. 11:9. Deut. 4:34. 6:22, Neh. 9:10. Ps. 105:27. 106-22. 135.8,9. Is. 19:22. Jer. 32:20, 21. Acts 7:36.

r 11:8. 12:31,39.

s 11:3. 12:36. Gen. 39:21. Neh. 1:11. Ps. 106:46. Prov. 16.7. Acts 7:10.

perceive it! There is no doubt, however, but the Speaker is the same in both places; for "no man hath seen God, at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him."-When the Lord subjoined "I AM," or HE THAT EXISTS, ( v, Sept.) "hath sent me unto you," it was intended to give authority to the message, and to ensure the accomplishment of his purpose, by his incomprehensible power and perfection.

V. 15. The title of JEHOVAH, the God of Abraham, &c. would remind the Israelites of his re

scendants of these illustrious patriarchs.-The Lord had before declared his name, as signifying eternal self-existence; and he here adds his covenant-relation to the seed of Abraham, as the perpetual memorial of his former mercies, and security of future blessings to his Church. The title "The God and Father of our Lord Jesus Christ," is the same to us, under the Christian dispensation, as the Name here expressed was to Israel.

V. 14. I AM THAT I AM, (or, I WILL BE THAT I WILL BE,) signifies, I am he that exists; and implies, self-existence, independence, unchange-lations and engagements to them, as the deableness, incomprehensibility, eternity, and consummate perfection. "I am, and there is none else beside me." All else have their being from God, and are entirely dependent on him. -There is a majestic simplicity and an expressive dignity in this language, which disgraces beneath contempt the high-sounding, pompous titles, which mortals have been proud to arrogate to themselves.-JEHOVAH, (a name of similar signification,) thus distinguished himself from the idols of the nations, which are nothing in V. 18. Such a willingness to be delivered, as the world; and from all creatures, which have would induce the Israelites to use the means, only a derived, dependent, mutable, existence, encounter the difficulties, and face the dangers, in him and from him. Thus he proposed him-requisite for that purpose, was so contrary to self as the only Object of his people's worship, their dispirited and desponding frame of mind, the sure Foundation of their hopes, and the all-that it could only be effected by the powerful sufficient Fountain of their felicity. I AM THAT I AM. Not I was, but I am, and will be. With him the past, the present, and the future are all one, as alike open to the view of his omniscience.-Let us not here forget him, whom the apostle declares to be "The same yesterday, today, and for ever:" whom another apostle introduces saying, "I am Alpha, and Omega, the first, and the last;" and who, dwelling in human V. 19, 20. The Lord, when he engaged for flesh, said, with a noble disregard to the rules of Israel's willingness, warned Moses of Pharaoh's human language, "Before Abraham was I AM." obstinate and final unwillingness, that he might This evident assumption of the title, I AM THAT know what to expect.-Pharaoh reluctantly I AM the unbelieving Jews at that day fully un-consented, when under the terror of imminent derstood and for it attempted to stone him; destruction; but he retracted that consent, and though modern unbelievers cannot or will not perished in opposing Israel's departure.

influence of God upon their hearts: but he here engaged to Moses, that he would thus prepare them in due time, to concur decidedly in his efforts for their deliverance.-The Elders seem to have been the more aged and distinguished persons in the several tribes and families; but it does not appear that they were invested with any authority.

come to pass, that when ye go, ye shall || of gold, and raiment: and ye shall put not go empty. them upon your sons, and upon your

t

22 But every woman shall borrow of daughters; and ye shall " her neighbor, and of her that sojourneth in her house, jewels of silver, and jewels

t 11:2. 12:35. Gen. 15:14.

V. 21, 22. The circumstances, in which the Egyptians were placed, were over-ruled to induce multitudes of them to favor Israel; while others were hardened to their destruction.The Israelites were directed to borrow, or rather to ask, of the Egyptians, their richest furniture and ornaments: and he who is the great Proprietor of all things, and giveth to all men as he pleases, seeing the Egyptians enriched by oppressing the Israelites, thus constrained them to refund, and to pay them the wages which their labor justly deserved. (Notes, 11:2,3. 12: 35,36. Gen. 31:10-16.)-The word borrow suggests the idea of fraud in the transaction; which the original word does not imply. It means to ask, whether as a gift, or a loan.-A great part of this gold and silver was afterwards used in building and furnishing the tabernacle.

PRACTICAL OBSERVATIONS.

V. 1-6.

Egyptians.

u Job 27:16,17. Prov. 13:22. Is. Or, Egypt.
33:1. Ez. 39:10.

spoil

the

ing bush, in which JEHOVAH dwells.-This is the
privilege and security of every true Christian,
with whom, when afflicted and tempted, we
should sympathize; but we need not be anxions
about the event.-While men are strengthened
to maintain the conflict, and to persevere in the
path of duty, they are not deserted by God,
whatever their fears or feelings may be; nor can
the fire, however hot, consume any thing but
the dross of remaining sinful inclinations.-But
let the mere professor of the gospel tremble,
even when exempt from temptation, opposition,
or conflict; these he escapes because he "walks
according to the course of this world," with
which he will be condemned. And let the care-
less and presumptuous sinner also take warning;
for he is proper fuel for the fire of God's ven-
geance, which will burn for ever, but never con-
sume those who finally sink under it.
V. 7-12.

Oppressors and prosperous tyrants should remember, that however they may elude or outbrave human justice, and however God may defer to take vengeance, yet all their crimes are noted in his book; that their measure of iniquity is filling up; and they will speedily be made to disgorge the prey which they have ravenously devoured, and to experience the vengeance of the Almighty; unless repentance and fruits meet for repentance prevent their doom. (Luke 19:8, 9.)—And let the oppressed recollect, that God is their peculiar Patron; that he counts their sighs and groans; and if he answers the mere cry of distress, "shall he not avenge his own elect, who cry day and night to him, though he bear long with them? Yea, he will avenge them speedily.' But when he comes to avenge his people on their oppressors, "will he find faith on the earth?" Alas, "hope deferred maketh the heart sick:" and though true faith will not totally fail; yet at such times it will often be very feeble, and expectations even of promised blessings extremely languid.

V. 13-22.

Let us be careful not to distrust and dishonor the power, faithfulness, and love of God. He is

When the Lord exercises the faith and patience of his servants, they should rest assured, that he acts in wisdom, faithfulness, and mercy; and that when the best time is come, their expectation shall be abundantly answered: but such is the human heart, that the best of men generally need preparing, by a long course of humiliating discipline, for behaving, when greatly prospered, in a manner honorable to God and religion. It is therefore "good that a man should both hope, and quietly wait for the salvation of the LORD." But quietness and patience must be distinguished from indolence: for the Lord always requires his servants to be employed, and meets them at their employments; and the meanest honest labor is more reputable to the greatest characters, than inactivity. The discoveries of himself, which God vouchsafes us, in his holy word and in his works,|| should be regarded with reverent attention, at an equal distance from contemptuous indifference, and bold curiosity.-Whatever stands in relation to God is consecrated and made holy; and though "bodily exercise profiteth little," yet it is proper to express our inward reverence and adoration by such external tokens, as are custom-the great I AM; "a thousand years with him are ary and significant. A decent exterior be- but as one day:" he remembers his holy covehavior indeed may be hypocritical; but the neg- nant; he deals with his people according to the lect of it betrays a heart, not properly impress- abundance of his mercies; he forgives the muled with awe of the majesty and purity of God, titude of their transgressions; and he sends denor suitably humbled under the sense of its own liverance in its appointed season.-When God meanness and unworthiness: and the conde- employs any one in his service, he will certainly scending kindness of the Lord should not abate, go with him: but "before honor is humility;" but increase, this holy awe.-In accommodation and success is frequently delayed or denied, to to our infirmities, God very graciously conde-instruments otherwise qualified, because they do scends to address our senses, as well as understandings: and by the burning bush he teaches us many useful lessons. We need not tremble for the Church of God in its lowest estate, though it appear contemptible to the carnal eye, and seem ready to be consumed by the flames of persecution; for the Lord is in the bush, and it cannot be injured. Never was bush so honorable as that in which JEHOVAH dwelt, though it was on fire: and since the Son of God dwelt in frail human nature, and passed through the hottest fire of Satan's temptations, of the world's hatred, and of the wrath of God for our sins; we need not be apprehensive about any poor burn

not possess a humble spirit.-Yet nothing good is unalloyed in man, and the most unaffected humility may prove an occasion to irresolution, or reluctance to the work which the Lord requires of us.-They who would be useful, must depen upon God to make their endeavors acceptable to their brethren; especially where such benefits are intended, as require men to exert themselves, to endure hardship, and to face danger: and, if we go in this dependence, he will secure our success with some; while we deliver our message to all, "whether they will hear, or whether they will forbear."-But in Pharaoh's tyranny, and Israel's oppression, we see a picture of the

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4 And the LORD said unto Moses, d 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 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 thy 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.

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NOTES.

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 † eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am " slow of speech, and of a slow tongue.

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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 2 Kings 5:14. Matt. 8:3.

k 30,31. Is. 28:10. John 12:37.
1 Deut. 32:39. 2 Kings 5:7. Job

5:18.

Heb. shall be, and shall be.
m 1:22, 7:19-25. Matt. 7-2.
John 2:8-11. Rev. 16:3-6.
Heb. a man of words. 1 Cor.
2:1-4. 2 Cor. 10:10. 11:6.

Heb. since yesterday, nor since the third day.

n 6:12. Jer. 1:6, Acts 7:22.

o Ps. 51:15. 94:9. Is. 35:5,6. Ez. 3:26,27. 33:22.

p Is. 49:2. 50:4. Jer. 1:9. Matt. 10:19,20. Mark 13:11. Luke 12: 11,12. 21:14,15. Eph. 6:19.

ventured at God's command to seize it by the tail, and it again became a harmless rod. This was intended to shew him, that the performance of a similar miracle before his people, would convince them that the Lord had sent him.

V. 6, 7. This sign denoted, that God could easily remove Israel's sin, though they were unclean as the leprous hand; that he could employ Moses's ministry, though feeble and unworthy in itself, and by him inflict his plagues on Egypt, or remove them as he pleased; and that he could effect the deliverance of his people by the most unlikely means, notwithstanding the most powerful opposition.-It is very probable that the absurd story, mentioned by Josephus, of Moses and the Israelites being driven out of Egypt, because infected with leprosy, was derived from some distorted tradition of this miraculous sign.

CHAP. IV. V. 1-5. The Lord had expressly assured Moses, that the people should hearken to him, (3:18.) so that his objection was unreasonable, and a proof that his faith was wavering. Yet it was proper he should be informed, that the Lord would authenticate his commission by miracles, both to Israel and to Pharaoh.-The rod in his hand was probably a common staff, or shepherd's crook; but it was now consecrated to God, to be the token of his presence and operation, and was therefore afterwards called "the rod of God." When waved by the hand of Moses or Aaron, it was a token to Israel of guidance, encouragement, and protection; but to Egypt, it was the appointed token of desolating judgments, like the mortal bite of the most poisonous serpent. In this it was also a type of the gospel, the rod of the Redeemer's strength," (Ps. 110: 2.) which is a savor of life to some and of death to others.-Though Moses was greatly affrighted at the serpent thus miraculously produced, which Slow of speech.] Ioxvopwvos. Sept.-Of a slen seems to have been very formidable; yet his der voice, or speaking with hesitation and interfaith was so far strengthened by the sign, that he¦¦ruptions of voice. 1961

V. 10. Moses supposed that great eloquence would be requisite, both to persuade Israel, and to plead before Pharaoh: and he objected, that in the Egyptian court he had, at all former times, been defective in the gift of a ready and graceful elocution; and that even since the Lord had spoken to him, he had experienced no alteration in this respect. We read, however, that he "was mighty in words" as well as deeds: and so was St. Paul, though he affected no eloquence, and was deemed by some "in speech contemptible." They both could speak with energy and to the purpose, though not with the enticing words and delusive charms of human oratory.

with thy mouth, and teach thee what thou || thine hand, wherewith thou shalt do

shalt say.

13 And he said, O my Lord, a send I pray thee, by the hand of him whom thou wilt send.

signs.

to

18 T And

[Practical Observations.] Moses went and returned Jethro his father-in-law, and said unto him, Let me go, I pray thee, and 14 And the anger of the LORD was return unto my brethren, which are in kindled against Moses; and he said, Is not|| Egypt, and see whether they be yet Aaron the Levite thy brother? I know alive. And Jethro said to Moses, Go in 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

q 1 Kings 19:4. Jer. 20:9. Ez. | t 7:1.2. 2 Sam. 14:3. Is. 51:16. 3:14,15. Jon. 1:3.

*Or, shouldst.

r Luke 9:59,60. Acts 15:38. Phil. 2:21.

$ 27. 1 Sam. 10:1-7. Mark 14: 13-15. 2 Cor. 2:13. 7:6,7. 1 Thes. 3:6,7.

59:21.

u Num. 22:38. 23:5,12,16. Deut.
18:18. Matt. 28:20. 1 Cor. 11:
23. 15:1.

x Deut. 5:31.

y 7:1,2. John 10:34,35.
z 7:9,19.

peace.

d

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.

Heb. Jether. See on 3:1.

a 1 Tim. 6:1.

b Gen. 45:3. Acts 15:36.

c 1 Sam. 1:17. Luke 7:50. Acts
16:36.

d 2:15,23. Matt. 2:20.

e 17:9. Num. 20:8,9.

f 7:3,13. 9:12,35. 10:1,20. 14:8. Gen. 6:3. Deut. 2:30-33,36 Josh. 11:20. 1 Kings 22.22. Is. 6:10, 63:17. John 12:40. Rom. 1:28. 9:18. 11:8-10. 2 Cor. 2:16. 2 Thes. 2:10-12. 1 Pet. 2:8.

was the superior in this commission: the word of God came first to him; and he dictated to Aaron what he should speak, as God put his words into the mouth of his prophets.

V. 11, 12. The Lord alone originally gave to Adam and his posterity the inexplicable power of articulate speech; and he is the sole Author of the disparity, which subsists among men in these and other endowments: could he not V. 18. Moses, now resolved to obey the heavtherefore easily remove from Moses this imped-enly vision, intimated to Jethro, (who had be iment, if he saw that a more fluent and graceful haved with great kindness,) that he was about utterance was requisite for him?-It may be use- to leave him, as one who asked his permission ful to compare JEHOVAH's promise to Moses, to visit his afflicted brethren: (Gen. 31:30.) but it with our Lord's words to his disciples, "I will does not appear that he informed him of the pargive you a mouth and wisdom, which all your ticulars. Thus he parted amicably from him, adversaries shall not be able to gainsay, or re- and the mutual affection between them was not sist." Can any but God "give a mouth and wis- interrupted. The intercourse between nations dom?" (Note, Luke 21:12-19.) was at that time very difficult; and the peculiar circumstances in which Moses was placed, might preclude him from inquiring after, or learning, the condition of his brethren.

V. 13. 'Send by any one else, only excuse 'me as incompetent.' (Notes, Is. 6:5-8.)

V. 14. Moses's unbelief, aud reluctance to engage in this arduous and dangerous service, excited the divine displeasure; which probably was shewn by some sensible token, perhaps by the fire in the bush becoming more vehement: yet the Lord did not supersede his commission; but in condescension to his weakness, and perhaps also as a gentle rebuke, he assigned him an assistant, who should share the danger, the burden, and the honor. Thus Christ sent out his disciples by two and two; and several of them were brethren.-We are not informed, in what station Aaron had hitherto lived: but he seems to have enjoyed many advantages of education, probably by means of Moses; and he had become remarkable for eloquence. Perhaps this might occasion his being called "Aaron the Levite," as a person of eminence among the descendants of Levi.-The Lord had revealed himself to Aaron, at the same time as he did to Moses, and had directed him to meet him (27). This remarkable concurrence would encourage both of them.

V. 15. With his mouth.] Though Aaron was eloquent, yet he could not speak to any good purpose without the teaching and assistance of the Lord.

V. 16. Moses, though the younger brother,

V. 19. This revelation to Moses in Midian seems to have been distinct from that at Horeb.-A secret dread of Pharaoh and the Egyptians, as incensed against him for his former conduct, was one cause of his reluctance: and it does not appear that the Lord informed him that his enemies were dead, till he had first set about obeying his command.

V. 21. Harden.] God never communicates "hardness," or wickedness, to the heart of man, by a positive act; “for he cannot be tempted of evil, neither tempteth he any man." But, when provoked by atrocious crimes, he gives a person up to his own heart's lusts; he permits Satan to entice, deceive, and blind him; and he takes off those providential restraints, by which many are kept from wickedness, because they have not opportunity or power to commit it, or dare not through fear or shame. When a man is thus left, commands, warnings, judgments, and deliverances, every truth in Scripture and every dispensation of Providence, prove the occasion of increasing obduracy and insensibility, pride and presumption.-By this general declaration, Moses was taught to expect and prepare for difficulty and opposition; and the subsequent history will give an abundant opportunity of stating the

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