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 first-born. h 24 T And it came to pass by the way in the inn, that the LORD met him, and k sought to kill him. 25 Then Zipporah took a sharp stone, and cut off the fore-skin 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, g 19:5,6. Deut. 14:1. Jer. 31:9. Hos. 11:1. Rom. 9:4. Heb. 12: 23. 21:16. Hos. 13:8. k Gen. 17.14. Lev. 10:3. 1 several stages by which Pharaoh's obduracy was induced, and the import of the several words made use of, in this remarkable instance and illustration of the Lord's dealing with obstinate sinners. Go into the wilderness to meet Moses And he went and met him in the moun 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 P 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. blood shed in that rite had been the means of restoring him to her again. For when it had been performed, the Lord delivered Moses and allowed him to prosecute his journey.-It is probable that on this occasion Zipporah returned to Jethro for a time. (Note, 18:1-5.) Some render the clause, "So he let him go," so she left him, as referring to this: but the translation cannot be supported, as the Hebrew text now stands; both words being masculine. the feet of Moses, are differently understood: some think that she rashly reproached both him and his religion, which required this bloody or dinance; but others are of opinion, that she spake in great affection, as having anew espousV. 22, 23. Israel was despised by the Egyp-ed him, by circumcising her son; seeing the tians as a contemptible people; but was honored of God, being near and dear to him as a child is to his father, and as having that pre-eminence among the nations, which the first-born has among the brethren. Pharaoh therefore might be assured, that God would defend, avenge, deliver, and provide for Israel: and that if he attempted to retain in bondage that people, who stood related to JEHOVAH, as his first-born son, and forbad them to worship and serve him; he must expect to feel the effects of omnipotent indignation, which would at length slay his eldest son, with all the first-born in the land of Egypt. -True believers are "the church of the firstborn, whose names are written in heaven:" and though rulers are entitled to honor and civil obedience from them, they have no right to prohibit them from serving God, according to the dictates of their conscience; and they may expect severe rebukes if they attempt it. V. 27. The Lord had directed Aaron to meet his brother in the wilderness.-Moses seems to have been retarded by his family concerns, while Aaron made great haste; and thus he met Moses almost as soon as he had set out upon his jour ney, which would be a great encouragement to him. Probably, they had not seen or heard of each other for a long time before. V. 30. Signs.] Moses gave the people this proof of his divine mission, to ensure their concurrence, before he applied to Pharaoh in their behalf.-It is supposed that Moses performed the miraculous signs, while Aaron delivered the message of God to the people (15—17).—“And he did the signs, &c." V. 31. Thus the Elders of Israel acknowledged JEHOVAH as the true God, and the God of their fathers, and Moses as his messenger for their deliverance; and they testified their grati tude and expectation, in an act of solemn worship PRACTICAL OBSERVATIONS. V. 1-17. V. 24-26. Either the Lord appeared to his servant, by some external token of his presence, as if about immediately to slay him; or, as some suppose, he inflicted on him a sudden and very dangerous disease. Moses seems, however, to have understood, that he was rebuked for neglecting to circumcise his son; probably from regard to Zipporah who was averse to it. It is supposed that circumcision was in use among the Midianites, as descended from Abraham; and that Zipporah had merely induced Moses to defer the performance of it beyond the appointed time, on account of the journey, or on some other How indisposed are men to believe the testi pretence. But he was raised up for an extraor-mony of God! Whether he denounce vendinary service, and it was proper he should set geance upon obstinate offenders, or promise acan example of exact obedience in his own con- ceptance, assistance, and salvation to the returnduct, and therefore he was thus sharply rebuked. ing sinner, they are always prone to question -As he was either under great perturbation of his veracity; and to act as if his word could not mind, or dangerously ill, Zipporah immediately absolutely be depended on, or was not likely to circumcised her son, with a knife made of a sharp be accomplished! Thus some are hardened in flint, such knives being common in some coun- presumption, others sink into despondency, and tries: and this may intimate the haste in which others are discouraged and faint-hearted in all the rite was performed.-The words which she their endeavors.-But the Lord being slow to spake, when she laid the fore-skin of her son at anger and of great mercy, deals not with us ac and relatives: yet after all, we shall frequently be constrained to cross the humors, endure the reproaches, and forego the comforts, of our nearest connexions, if we determine not to de sinful omissions will draw upon us severe rebukes: and to neglect the seals and pledges of the new covenant is a sin of no small aggrava tion; being more replete with contempt of God, and ingratitude for his distinguished mercies, than professed Christians generally suppose.They, who are employed in calling others to trust and obey God, should be careful themselves to set an example of implicit confidence and obedience; and if they, in any remarkable instance, fail of this, they will surely experience some very painful effects from their misconduct. Yet when they are zealous and repent, and attend to their duty, the Lord will return to them in mercy.-The reproaches cast upon religion and its conscientious professors, redound to the lasting disgrace of those who vented them: none can provoke God more, than those, who by terrors or temptations deter or entice his children from his service; nor are scarcely any more in danger of being given up to judicial hardness of heart, than cruel tyrants and persecuting oppressors.-It frequently happens that less difficulty is found, than was expected, in such undertakings as are according to the will of God, and for his glory; and that many are inclined to concur in them, from whom we looked for opposition. Let us then arise and attempt our proper work, and the Lord will be with us and prosper us.-But if Israel welcomed the tidings of temporal deliverance, and worshipped the Lord: how should we welcome the glad tidings of eternal redemption, embrace it in faith, and adore the Redeemer! and "how shall we escape, if we neglect so great salvation?" cording to the multitude of our sins; else the strongest believer upon earth, instead of being saved by his faith, might be righteously condemned for his unbelief.-When we shrink from trouble and self-denial, or the reproach or dan-viate in any thing from our known duty.-Even ger of any service; self-love soon suggests some excuse, which appears sufficient to us, however trivial it may be in the judgment of others: and it is no uncommon case for those, who have been rebuked for rashness and precipitation, afterwards to become timidly negligent of their evident duty. But let unbelief, sloth, and cowardice, start ever so many objections, against our doing the duty of that station to which it hath pleased God to call us; his word furnishes us with answers to them all: and the assurance of his assistance and protection should in every case fully satisfy our minds.-When God gives revelations of new truths, or introduces new dispensations, materially differing from all which have preceded, he always sets his seal to therm, and enables his servants to authenticate their mission by some conclusive sign: but they, who are employed to enforce the old authenticated revelation, need not such testimonials; as both their character and doctrines must be tried by the oracles of God, to which they appeal. The miracles, which he enabled his servants of old to perform, were not doubtful and equivocal, nor merely effects of power to excite wonder; but they were expressive of his justice and goodness, and instructive tokens of his favor to his people, and vengeance on his enemies. He does not always make it appear, that he hath furnished men for services, till they are actually called to engage in them; but we may depend on him to qualify us for whatever he commands us to do. All knowledge, wisdom, and utterance, with every good gift, are derived from him: but many endowments are supposed needful or useful in the public service of God and his church, which he pours contempt NOTES. upon, as mere tinsel; worthless, if not perni- CHAP. V. V. 1. Moses and Aaron, having cious. Such are all the studied and affected arts obtained the concurrence of the people, reof human oratory, which the great apostle quested an audience of Pharaoh; and were adwould not condescend to employ, "that the mitted to him as the representatives of the nafaith" of the people "should not stand in the tion, probably accompanied by some of the elwisdom of men, but in the power of God." Yet ders. (3:18.) But when introduced, they deto this day they are highly valued by most pro-livered to him a message from "JEHOVAH, the fessed Christians and many true Christians; and God of Israel."-This is the first time this title many seem to think that little or nothing can is given to the Lord, with respect to Israel as be done without them. (Notes, 1 Cor. 2:1-5.) a nation; though Jacob erected an altar to El-Even when the Lord is displeased with the Elohe-Israel, to God, the God of Israel, reiersins of his servants, he condescends to their in-ring to the name which he had just before refirmities: and in arduous undertakings, it is a great favor to have helpers, who cordially unite with us; though they should share, or even eclipse, our reputation. But while we censure Moses for shrinking from this dangerous service, let us ask our own hearts, whether we are not neglecting such duties, as are unspeakably more easy and less perilous. ceived. (Note, Gen. 33:20.)-In the name of JEHOVAH, who thus honored Israel in his low en slaved condition, Moses and Aaron demanded, that the people should be allowed to hold a sacred feast, according to the observances of their religion: and as they could not perform this solemn service in Egypt, surrounded by those who held their sacrifices in abomination; they required permission to retire to a distance into the wilderness, where their worship would not be liable to interruption, and could give no umbrage to the Egyptians. V. 2. Pharaoh had probably heard some gen[199 3 And they said, The God of the He-cry, saying, Let us go and sacrifice to our brews hath met with us: let us go, we God. 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. h 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 tale of the bricks which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they f2 Kings 17:25. 2 Chr. 30:8. 2. Acts 16:20,21. 24:5. eral report of JEHOVAH, as claiming by his servants to be the only "living and true God," the Creator and Governor of the whole earth: but he and his predecessors had long tyrannised over his professed worshippers; and as they seemed to have derived so little advantage from his favor, he concluded that he had as little to fear from his wrath. He therefore treated the message delivered to him with contemptuous indifference, ranking JEHOVAH among, or rather beneath, the gods of the nations, and especially the gods of Egypt.-His language is very emphatical; Shall I, who as king of Egypt lord it over Israel, obey the God of Israel? No, I scorn 'to regard him!'-Pharaoh had no knowledge of the Lord, and therefore he set him at defiance. 'Nor did he desire to know [him;] being so 'transported with anger, that he would not ex"amine their commission, but only resolved he 'would not obey it.' Bp. Patrick. Israel was a numerous people, by whom the wealth of his subjects, and his own greatness, were exceedingly increased: and it would not consist with either his honor or interest, (to speak in the language of politicians,) thus to risk the depopulation of his kingdom. He had been accustomed to tyrannise over them: and shall he now meanly, on such a summons, consent to liberate them? But if he determined not to yield to this, he must crush their first attempts, and not allow them to feel their own strength, or at all to taste the sweets of liberty. Thus pride, ambition, covetousness, and worldly policy engaged him in the contest; and a point of honor, that is, an obstinate determination not to have it said he was overcome, hardened him to persist in it to his destruction. V. 3. It may be supposed, that Moses and Aaron declared to Pharaoh some of the grand distinguishing particulars of their religion, and spake in general terms of the perfections and works of JEHOVAH. But it does not appear that, on this occasion, they either wrought any miracle, or threatened any punishment; but only stated the danger to which they themselves 9 * Let there more work be laid upon the men, that they may labor therein; and let them not regard vain words. [Practical Observations.] 10 T And the 'task-masters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. find it: yet not ought of your work shall 11 Go ye, get you straw where ye can be diminished. 12 So the people were scattered abroad throughout all the land of Egypt, to gath er stubble instead of straw. 13 And the task-masters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. 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 Heb. Let the work be heavy | 11:11. Prov. 29:12. upon the men. ↑ Heb. a matter of a day in his day. k 2 Kings 18:20 Job 16:3. Zech. 1:6. Mal. 3.14. Eph. 5:6. should be exposed, if they neglected to worship the LORD their God. This gentle and submis sive application was suited to illustrate the character of the tyrannical oppressor; for as he disdained such a message, no wonder he raged when he more fully understood the commission, under which Moses and Aaron acted. V. 4, 5. Pharaoh seems entirely to have disregarded all that had been said, concerning the appearance and commandment of the Lord to Moses and Aaron; supposing the whole plan to originate from ambitious, interested views, and that they abused the people's superstition to promote their own selfish designs.-He therefore ordered them to their burdens, as well as the elders who attended them; and it must be ascribed to a divine interposition, that he did not send them to a dungeon, or to execution; considering his character, and the nature of their message.-He also represented them as doing a public injury to Egypt, and endangering the peace of the community, by taking so large a multitude off from their work, and putting thoughts of another kind into their minds. V. 7. Some suppose that the straw was cut short, and mingled with the clay in making bricks; the nature of the clay, and the imperfection of their skill, requiring it: and others suppose that they burnt the bricks with it.-But in many places straw is now used in covering the clay before the bricks are formed, and covering the bricks before they are burnt, to defend them from the burning sun or heavy rains; and indeed something of this kind is indispensably necessary. V. 8, 9. Though the fruits of Israel's industry were many and great, Pharaoh took it for granted, without examining, that the people were not fully employed: and too many of the rich and powerful imitate his example, and act in such matters upon report or conjecture, without inquiry. He therefore determined to fill their hands with work, that they might have somewhat else to think on, than such vain or lying words as he supposed those of Moses and Aaron to be. task in making brick, both yesterday and to-day, as heretofore? 15 Then the officers of the children of Israel came and cried unto Pha raoh, saying, Wherefore dealest thou thus with thy servants? 16 There is no straw given unto thy ervants, and they say to us, Make brick: and behold, thy 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 Irael did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. V. 12-14. A large proportion of the people being employed in gathering stubble, part of which they were constrained to fetch from a great distance; it was impossible that the rest could furnish the usual quantity of bricks. Yet the Egyptian task-masters, by Pharaoh's orders, insisted on this being done: and when for two days a deficiency was found, the Israelitish ficers, whom the task-masters had placed over their brethren to superintend their labors, were severely beaten; and thus an attempt was made to drive them in their own defence, to join in this cruel oppression! 20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: 21 And they said unto them, P The LORD look upon you, and judge; because ye have made our savor 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? 8 The servants of God may be called into very perilous situations: but while they adhere to their instructions, they may "set their faces as a flint;" for he will bear them out against their most haughty and imperious enemies.-The of-reasonableness of the divine commands always leaves the disobedient without excuse. If we decline from the path of duty when comparatively easy, we shall never confine ourselves to it when greater self-denial is requisite; and it we refuse to devote a portion of our time and V. 15-23. It seems that the Israelitish of- substance to the service of God, how shall we ficers were informed of Pharaoh's decision, by obey, should he call us to leave all, to take up the Egyptian task-masters (6); and they might our cross, to endure persecution, and to lay suspect that they had misrepresented his words: down our lives for his sake! Yet unless we are but their appeal to Pharaoh was answered in prepared for this, we cannot be Christ's discithat cruel and sarcastical manner, which was ples. But sinners are afraid of losing the pleascalculated to break their spirits, or drive them ure or profit, which they derive or expect from to desperate measures; as well as to make them transgression; not knowing that 'the service of conclude, that all their hopes of deliverance God is perfect freedom,' a continual feast, and from the Lord were groundless. As their pros- an enduring inheritance.-Without that knowlpects were very gloomy, and there is no reason edge of God, which is derived from faith and to suppose that many of them were partakers of experience, there is no true fear or love of him: the courage and patience of faith, it is the less and therefore, they who know him not, habitwonderful that they spoke sharply to Moses and ually disobey him; and often insolently despise Aaron; who, being deeply interested in the con- him, and presumptuously set him at defiance, cerns of their brethren, were waiting to learn when his precepts and denunciations interfere what answer they had received. It must have with their ambitious and worldly projects. But, been a severe trial to them to find, that while this ignorance of God is no excuse; as it arises Pharaoh reproached them for taking off the not so much from want of information, as from people from their work, the officers of Israelmen "not liking to retain God in their knowl complained of them, as if they had intentionally edge."-It is common for the irreligious to set Pharaoh against them, and given him a pre-treat all the fears, hopes, conscientious scruples, tence for putting them to death, as well as for and experiences of true believers, as supersti increasing the burdens of Israel; and that they tion and enthusiasm; and to censure them a even called on God to plead their cause against vain words and foolish fancies. It must indeed them. Thus while the king of Egypt denied be allowed that there is much superstition and that the Lord had sent Moses and Aaron, the enthusiasm in the world: yet true religion can Israelites themselves overlooked the proofs, not but be experimental; for it must produce it which they had witnessed of their divine com-effects upon the judgment, heart, and cor mission!-Yet we may the less wonder at this, as even Moses, when thus tried, was led to mormur against the Lord, for honoring him with this important commission; to forget that he had been forewarned of Pharaoh's opposition; and almost to despair of success! VOL. I. 26 science, hefore they can appear in the life an conversation. We should therefore learn t distinguish between "the precious and the vile, according to the standard of the Holy Scrip tures.-It is very common for worldly people t condemn an attention to the ordinances of Gol [201 CHAP. VI. God encourages Moses, by his name JEHOVAH, and by promises; 1-8. Moses in vain attempts to encourage the Israelites, 9. He and Aaron are charged to go again unto Pharaoh, 10-13. The genealogy of Reuben and of Simeon; and of Levi the ancestor of Moses and Aaron, 14-25. The history is resumed, 26-30. TH hand shall he drive them out of his land. 2 And God spake unto Moses, and said unto him, "I am the LORD: e 3 And I appeared unto Abraham, HEN the LORD said unto Moses, unto Isaac, and unto Jacob, by the nome a Now shalt thou see what I will do of God Almighty, but by my name to Pharaoh: for b with a strong hand JEHOVAH was I not known to them. shall he let them go, and with a strong e111. 12:31-33,39. d 6,8. 14:18. 20:2. Gen. 15:7. e Gen. 17:1. 28:3. 35:11. 48:3. f3:14. Gen. 12:7,8. 13:18. return to spread the case before God, are apt to discourage themselves, and impatiently to com plain, that they are sent to no purpose, and that he doth not by them deliver the people at all but this is their sin and their folly, of which at length they will be ashamed.-Let us not however close this chapter, without contrasting our mild and benign government, and the civil and religious liberty which we enjoy, with the cruel tyranny and oppression of Pharaoh: and, uniting gratitude to God and man for such blessings, let us pray for the continuance of them to us and to our posterity, and for the choicest bless as idleness; and to consider all the time or money, which is expended in religion, as wasted to no purpose. To this day we find numbers disposed to exclaim against some of their neighbors, for spending a few hours, spared from business, in the service of God; crying out, "Ye are idle, ye are idle;" and yet they do not censure, or only with great lenity, those who allot twice the time to dissipation and intemperance! Thus is God despised among men, as if nothing could be so misemployed, as that which is devoted to him! Nor is it to this day an obsolete device of Satan, to fill men's hands with business, their heads with projects, and their heartsings upon those, who are the instruments of God with cares, in order to divert them from the worship of God, and from attention to "the one thing needful.” V. 10-23. in them: and let us remember how much we are bound to live, (especially under such rulers,) in all godliness and honesty, and in quietness and conscientious submission. NOTES. CHAP. VI. V. 1. Moses found, that his interference had only rendered the condition of Israel worse than before; for Pharaoh set JEHOVAH at defiance, and the people were sinking in abject despondency. But at this crisis, the Lord declared that he would display his own power, and effect their deliverance himself, that he might have all the glory of it.-When Pharaoh felt the power of God's indignation, he not only consented to Israel's departure, but be and his people urged and hastened it: yet this consent was extorted by force, and was entirely contrary to Pharaoh's habitual inclinations.-It is not said in what way the Lord spake unto Moses on each of these occasions; but we have reason to believe, that there was, in general, some personal appearance and an audible voice, like that with which the patriarchs had been favored. (33:11. Num. 12:8.) The yoke of Satan and of sin is in itself immensely more dreadful, than that of cruel Pharaoh and his task-masters: and when sinners begin to feel their misery, and the Lord is preparing deliverance for them; the discoveries, which they continually make, of the strictness and spirituality of the divine law, the evil of sin, and the strength of their evil propensities, often concur with the temptations of the devil in urging them to conclude, that it is impossible to overcome their corrupt passions and evil habits;|| for these seem rather irritated than subdued by convictions, while they remain ignorant of the gospel. Then indeed they suppose themselves to be in an evil and a hopeless case; and are ready to wish, they had never attended to that doctrine which has thus disquieted them; nay, to quarrel with the instrument, as if he were the cause of their distress and misery! On this account, as well as others, they who desire to be honored by God in any public sphere of usefulness, should well count their cost; and not V. 2, 3. I am,' saith God, 'that unchangeable, only expect to meet with opposition from the and all-perfect Being, who am known by the world, but to experience still more painful trials name JEHOVAH, and always act consistently from the impatience, and even ingratitude and with that name.'-The Lord was known to the reproaches, of the very persons whose good they patriarchs, as "God Almighty," or the all-suffiare earnestly seeking; and to be accused, not cient GOD, who possesses all wisdom, power, and only of those crimes of which they are inno- dominion, to contrive and effect the purposes of cent, but, by men of different characters, of his love. It is most probable, that the latter things directly contrary to each other. Such as clause should be read with an interrogation: seem to believe, will "in time of temptation fall "And was I not known to them by my name JEaway;" and they who really believe, under the HOVAH?" For Moses had constantly used the pressure of severe trials, often forget all they name JEHOVAH in the preceding history; the knew, and distress faithful ministers with their patriarchs built their altars, and "called upon distrust, impatience, and peevish complaints. the name of JEHOVAH;" Abraham called the But indeed the ministers themselves, being con- place, where he was about to sacrifice Isaac, cious how they also dishonor and offend God, JEHOVAH-jireh; and God, speaking to Jacob in and admiring his forbearance and compassion to Bethel, saith, "I am JEHOVAH, the God of Abrathem, should learn to imitate him in bearing ham."-The intention of these words seems to with their brethren. For the most faithful, on have been this. Moses was discouraged, besome occasions, not at first perceiving the fruits cause the difficulties before him appeared insurof their labors, or not duly understanding the mountable; but this was unreasonable: the same Lord's method of preparing sinners for the lib-glorious God, who revealed himself to Abraerty and consolations of the gospel, by very hu- ham, Isaac, and Jacob, as Almighty, and who miliating and painful experiences; while they pledged the honor of his name, for the accom. |