Exodus 5:1-5
1. And afterwards Moses and Aaron went in, and told Pharaoh, Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.
1. Postea venerunt Moses et Aharon, et dixerunt Pharaoni: Sic dixit Jehova Deus Israel, Dimitte populum meum ut festum diem celebrent mihi in deserto.
2. And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go.
2. Et dixit Pharao, Quis est Jehova, ut obediam voci ejus dimittendo Israelem? Non novi Jehovam, atque etiam Israelem non dimittam.
3. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the Lord our God, lest he fall upon us with pestilence, or with the sword.
3. Tunc dixerunt, Deus Hebraeorum occurrit nobis. Ergo eamus iter trium dierum in desertum, ut sacrificemus Jehovae Deo nostro, ne forte irruat in nos pestis vel gladius.
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.
4. Dixit ad eos rex Aegypti, Ut quid Moses et Aharon abstrahitis populum ab operibus suis? Ite ad labores vestros.
5. And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.
5. Et dixit Pharao, En multi nunc populus terrae, et vos cessare facitis eos a laboribus suis.
1. And afterwards Moses and Aaron went in. Moses here begins to set forth how many and how great were the proofs of God's power displayed in the deliverance of his people. For, since the pride, the madness, and the obstinacy of the king were indomitable, every door was closed, until broken down miraculously, and by various means. It was, indeed, possible for God to overwhelm him at once, by a single nod, so that he should even fall down dead at the very sight of Moses; but, as we have already briefly stated, and he will himself presently declare, He, in the first place, chose more clearly to lay open His power; for if Pharaoh had either voluntarily yielded, or had been overcome without effort, the glory of the victory would not have been so illustrious. In the second place, He wished this monument to exist of His singular love towards His elect people; for by contending so perseveringly and so forcibly against the obstinacy of this most powerful king, He gave no doubtful proof of his love towards his Church. In the third place, He wished to accustom His servants in all ages to patience, lest they should faint in their minds, if He does not immediately answer their prayers, and, at every moment, relieve them from their distresses. In the fourth place, He wished to shew that, against all the strivings and devices of Satan, against the madness of the ungodly, and all worldly hinderances, His hand must always prevail; and to leave us no room to doubt, but that whatever we see opposing us will at length be overcome by him. In the fifth place, By detecting the illusions of Satan and the magicians, He would render His Church more wary, that she might carefully watch against such devices, and that her faith might continue invincible against all the machinations of error. Finally, He would convince Pharaoh and the Egyptians, that their folly was not to be excused by any pretense of ignorance; and, at the same time, by this example, He would shew us how horrible a darkness possesses the minds of the reprobate, when He has deprived them of the light of his Spirit. These things must be attentively observed in the course of the narrative, if we desire to profit by it.
Since it is difficult to obtain access to kings, who deign not to admit to their presence any of the lower orders, Moses and Aaron must have been endued with no ordinary confidence, when they boldly approached Pharaoh. For it was a disagreeable message, and one very likely to give offense, that he should permit the people to take three days' journey beyond the bounds of Egypt; since a suspicion must unquestionably arise that, being thus dismissed, they would no longer remain his subjects, and that thus a part of the land would be emptied of its inhabitants. Still Moses and Aaron do not fear to deliver God's command, in which there was this additional annoyance to the proud and sensitive ears of the king, viz., that they attributed the glory of Deity to the God of Israel alone; for, by calling Him Jehovah, they imply that the gods worshipped in Egypt were false, and invented by the imaginations of man. We have said elsewhere that there was no deceit in the pretext that God called his people into the wilderness to hold a feast, although He does not reveal His counsel to the tyrant; for it was really His pleasure that a sacrifice of thanksgiving should be offered to Himself on Mount Sinai, and that they should be thus separated from the polluted nation with which they were mixed up; and, assuredly, He wished to arouse the tyrant's wrath, by ignominiously condemning the whole of Egypt, as not capable of pure worship. For He was obliged by no law to declare openly their deliverance; but that He might draw forth from the mind of the tyrant the venom of his impiety, He asked for nothing connected with the advantage of His people, but merely demanded the worship which was due to Himself. The word which Moses uses means properly to hold a feast, but also embraces whatever is connected with it; and, therefore, by synecdoche, it is taken here, as also in other passages, for the solemn worship of God.1
2. And Pharaoh said, Who is the Lord? It is scarcely credible that there should be such madness in a mortal as, by thus wantonly scorning God, to fly, as it were, in the face of heaven!2 But we must observe, that the tyrant being devoted to idolatries, thus insulted the God of Israel, that he might manifest his great piety towards his false gods. For his mockery, in scornfully bandying back the name of Jehovah, must be referred to the words of Moses, as much as to say, Why do you bring against me this unknown phantom under the title of the eternal God, as though we had no god of our own? Thus Pilate, when Christ said, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth," asks ironically, and not without mockery, "What is truth?"3 (John 18:37, 38.) In short, Pharaoh did not conceive himself to be dishonoring the Deity, when he rejected this false (prodigiosum) God, as he thought. Yet his error did not avail to justify him, since it arose from insane audacity and contempt of God. Admit that he was unwilling that any should depreciate his idols, and that he thus imagined himself to perform a religious duty; still it was an act of very gross impiety, so carelessly to repudiate the name of the true God, and even to assail it with mockery. We may remark a like madness in all idolaters. Being intoxicated by their errors they boldly mock at God, and deign not to make inquiries about Him. The cry of the Papists now-a-days is, that we are imposing a new God on the world; and, applauding themselves in their wildest ravings, they do not hesitate to condemn our whole doctrine as impious; not because they are persuaded that they are themselves worshipping God aright; but they are willfully blind, that they may elude, with impunity, the sacred majesty of God, and stupify their consciences, and preserve to themselves their death-like slumber. They seem to themselves to be sharp-witted and facetious, when they are scoffing at the novelty of our doctrine; though its truth would be plain enough, if they would only open their eyes. The Epicureans, too, (of which pestilent sect the world is now full,) although they foam and rage against God, still invariably take refuge in some cloud, under which their detestable madness may be concealed: for they pretend that amidst such a multitude of opinions, it is scarcely possible to discern who is God, or what He commands. Still, however, this is their constant object, viz., that they may have nothing to do with God, and yet may conceal by jests the shame of their impiety; as if it were free for them to reject what they are willfully ignorant of. But after Pharaoh had indirectly derided the message of Moses, as a ludicrous affair, he more openly and more contemptuously vents his pride, implying that he cares not for that God, with whose name Moses and Aaron would frighten him.
3. And they said, The God of the Hebrews. Moses and Aaron proceed with their message; neither does the pride of the tyrant decrease or weaken their courage in proclaiming the glory of the One true God, who had peculiarly attached Himself to them. And, certainly, this is the attribute of faith, to trample upon everything that exalteth itself on earth; since the truth of God is superior to all human greatness. Nor could they more effectually refute that profane and impious word, "I know not the Lord," than by again asseverating that the true God is the Protector of their nation, and that this had been disclosed to them in an open manifestation of Himself. The threatening, which they added, admonishes Pharaoh that his rebellion would not be unpunished, if he kept back the people from the worship of God; for if He would take vengeance on the people which was retained against their will, how could he escape with impunity, who professedly entered into contention with God? When, then, they declare that some calamity would befall them unless they obeyed the call of God, they intimate that Pharaoh must beware of some greater visitation.
4. And the king of Egypt said unto them. It is surprising that the king, in the excess of his arrogance, did not more cruelly entreat these servants of God, whom he accounted the ringleaders of sedition. But he was undoubtedly restrained by God from proceeding at once to destroy them. By his pertinacity in resisting their departure, he will more clearly shew by and bye how important to his interests he considered it that the people should remain in Egypt; how comes it then that he is contented with verbal reproof, and refrains from shedding their blood, if it were not that God protected his servants under the shield of His defense? He harshly reproves them, indeed, and condemns them to the same labors, by which the rest of the people were oppressed; but since it is notorious that moderate rigor never satisfies tyrants, we conclude that they were preserved under the guardianship of God, and would otherwise have died a hundred times over. But let us learn from his accusation against them, as the promoters of rebellion, to bear patiently, after their example, calumnies and false imputations; only, in reliance on God's command, let us be fully conscious that we are unjustly accused. The next verse, wherein he says, that "the people of the land are now many," is intended to aggravate their guilt; both because they would inflict a deeper injury on the public, than as if they had withheld a few from their work; and also, because, by inflaming a large number of people, they would bring greater danger on the country.
Exodus 5:6-18
6. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,
6. Et praecepit die illo Pharao exactoribus qui erant in populo et praefectis ejus, dicens,
7. Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.
7. Non continuabitis in danda palea populo ad conficiendos lateres, sicut heri et nudiustertius, sed ipsi eant, et colligant sibi paleas.
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 cry, saying, Let us go and sacrifice to our God.
8. Summam vero laterum quam ipsi fecerunt heri et nudiustertius, imponite eis: non minuetis ex ea: nam quia otio remissi sunt, propterea ipsi clamant, dicentes, Eamus, sacrificemus Deo nostro.
9. Let there more work be laid upon the men, that they may labor therein; and let them not regard vain words.
9. Aggravetur ergo servitus super viros, in quo se exerceant, et non attendant verbis mendacibus.
10. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.
10. Tunc egressi sunt exactores populi et praefecti ejus, et dixerunt populo, Sic dicit Pharao, Ego non do vobis paleas.
11. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.
11. Vos ite colligite vobis paleas, ubicunque inveneritis: quia non est imminutum quicquam ex opere vestro.
12. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.
12. Dispersus est ergo populus per totam terram Aegypti, ut colligerent stipulas pro paleis.
13. And the taskmasters hasted them, saying, Fulfill your works, your daily tasks, as when there was straw.
13. Et urgebant eos exactores, dicendo, Perficite opera vestra, pensum diei die suo perindee ac si adessent paleae, (vel, sicuti quum erant paleae.)
14. And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have you not fulfilled your task in making brick both yesterday and today, as heretofore?
14. Et caesi sunt praefecti filiorum Israel, quos constituerant super ipsos exactores Pharaonis, dicendo, Quare non absolvistis pensum vestrum in lateribus conficiendis, sicut heri et nudiustertius, sicut antea ita hodie?
15. Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
15. Et venerunt praefecti filiorum Israel, et conquesti sunt apud Pharaonem dicentes, Cur sic agis cum servis tuis?
16. There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
16. Palea non datur servis tuis, et dicunt nobis, Lateres facite: et ecce, servi tui percutiuntur, et improbe agitur cum populo tuo.
17. But he said, Ye are idle, ye are idle; therefore ye say, Let us go and do sacrifice to the Lord.
17. Qui ait, Vos otio remissi estis, otto remissi: ideo dicitis, eamus, sacrificemus Jehovae.
18. Go therefore now and work: for there shall no straw be given you, yet shall ye deliver the tale of bricks.
18. Nunc igitur ite, operamini: et paleae non dabuntur vobis, et summam laterum reddetis.
6. And Pharaoh commanded. We shall more clearly perceive, as the narrative proceeds, that these taskmasters and officers were taken from amongst the children of Israel, although we have before read that some were Egyptians. But, as tyrants are ingenious in securing their own interests, Pharaoh in his subtlety wished to provide that none should escape, but that all alike should be brought in turn to the labor. For some, in such a multitude, might have evaded the Egyptians; but, when the charge was given to the Israelites, their familiar knowledge would prevent any from escaping. Besides, it is probable that with these taskmasters was deposited the straw, which they distributed either to parties of ten, or to individuals; he therefore doubles the work in this way, by commanding them to gather the straw with which the bricks were made. But, according to the proverb, that "the edicts of kings are monosyllables," Moses shews the vehemence of the tyranny by the brevity of the command. But this passage teaches us, that when God has begun to regard us for the purpose of relieving our troubles, He sometimes takes occasion to increase the pressure of our burdens. Thus, when God had engaged to be the deliverer of the Israelites, their trouble became greater, by the tyrant adding to their ordinary tasks that of gathering the straw for themselves. For thus it pleases God to prove the faith of His people; and thus is it expedient to lift up to Him their minds, which are too much set on earth, whilst they do not immediately perceive the fruit of the grace promised to them, nay, whilst they feel that nothing else is brought them by God's favour, except that their condition becomes worse. It is very useful for us to ponder this, that we may more patiently and calmly bear to be excited to the love and desire of heavenly blessings, by crosses and adversities. Now-a-days the Gospel procures hatred for many, deprives others of their pleasures, degrades others from their honours, brings to others the loss of their goods, sentences others to prison, others to exile, and endangers the life of some; in a word, the more God exerts His power, the more is Satan's rage excited on the other side, and the wicked become more fiercely cruel. This offense would greatly shake us, unless we knew, from the admonition of this example, that the inestimable grace, which is offered us in Christ, ought to be so valued by us, that in comparison with it, riches, honours, and all that men seek after, should be accounted nothing; and that we should find no difficulty in despising inconveniences of whatever kind.
9. Let there more work be laid upon the men. Although Pharaoh knew that he was cruelly entreating the unhappy Israelites, who ought, as strangers, to be hospitably and kindly received, yet he says that they were abusing their idleness, and were revolting because he indulged them too much. Thus, when tyranny has lost all regard for justice, there are no bounds to its harshness; and so far from being moved to pity by complaints, they only aggravate its cruelty. And these are the means by which its flatterers inflame it more, viz., that its subjects will never be quiet unless they faint under the weight of their burdens; that this is the best receipt for governing them, so to oppress them that they dare not open their mouths; if they cry, or murmur, that they should be oppressed the more,4 till they grow hardened, and, as it were, callous to their bondage. They, therefore, relax not their contumelies and cruelties until the wretched people have altogether succumbed. Pharaoh insults them still more wantonly, when he says that he imposes heavier burdens upon them, that "they may not regard vain words." But what are these, except that they ask permission to worship God? His impiety, therefore, bursts forth in the midst of his tyrannical insolence; nor does he only mean to utter a blasphemy against God, but he is instigated by the wiles of Satan to undermine the faith of the Church. By a similar impulse, Rabshakeh proclaimed that Hezekiah deceived the people by "vain words," when he bade them trust in the living God. (Isaiah 36:5, 7.) Nor does Satan cease to employ the same machination against the faithful, as if all that God promises was deceit and vanity.
12. So the people were scattered abroad. This circumstance proves how bitterly they were afflicted, and what labor beyond their strength was imposed upon them. In order to make bricks, at least, they should have remained in a particular spot, but straw is not supplied to them for the purpose; they are obliged, therefore, to disperse here and there, and to gather stubble instead of straw in the distant parts of Egypt. They could not do both; it was then in fact just to procure a false pretext, which he might catch at as the ground of their condemnation: as now we often see the enemies of Christ inventing the most insupportable torments, by which the unhappy Church may be driven to deny the faith. For it was the design of Pharaoh to drive Moses and Aaron far away, that they might never agitate any more for the departure of the people; and if he had obtained this wish, he would doubtless have remitted some part of his abominable cruelty; but, because they did not cease, he wished to extort from the people by bitter sufferings, that they should send them away themselves, or refuse even to lend an ear to the commands of God. For although he must have been perfectly conscious that there was no reason to accuse the people of idleness, but that the tale of bricks was not delivered, because the poor wretches, who had been hardly able before to perform half their labor, were now incapable, by the utmost exertion, to bear their burdens, and therefore sees that they are altogether overwhelmed by them; yet still he reproaches them with reveling in idleness, in order that they may turn away from Moses, and renounce and abandon the hope presented to them from on high. And, because he can only torment them more by killing them outright, he commands their officers to be beaten, that by their punishment the whole people might be in greater dread. Finally, those whom he saw standing too firmly, he determined to drive at last to despair. He is deaf to every excuse of the officers; for when he had once made up his mind to crush the people until he had destroyed in them all recollection of God, there is no more feeling or pity in him than in a stone.
Exodus 5:19-23
19. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.
19. Et viderunt praefecti filiorum Israel ipsos in miseria, dicendo, Non minuetis ex lateribus vestris opus diei die sue.
20. And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
20. Et occurrerunt Mosi et Aharoni, qui stabant in occursum eorum quum ipsi egrederentur a Pharaone.
21. And they said unto them, 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.
21. Dixeruntque ad eos, Videat Iehova super vos, et judicet, qui foetere fecistis odorem nostrum in oculis Pharaonis et in oculis servorum ejus, tradendo gladium in manum illorum ad occidendum nos.
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?
22. Tunc reversus est Moses ad Iehovam, et dixit, Domine, cur malum intulisti populo huic? cur misisti me?
23. For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
23. Nam ex quo veni ad Pharaonem ut loquerer in nomine tuo, malo affecit populum hunc: nec liberando liberasti populum tuum.
19. And the officers of the children of Israel did see. Some take the Hebrew word r5, rang, for "grief," but refer it to the people; as though it were said, "the officers did see the people sorrowful, when they informed them of the command of the king." But the simpler sense, in my opinion, will be, that they saw no remedy for their evil case, and that they could not be delivered from the cruel bondage in which they were. Some also explain it, that the officers themselves felt, from their own experience, after they had been so inhumanly repulsed by the king, how unhappy was their condition. But if I must choose either meaning, I should prefer what I have above stated, that they themselves sympathized with the public calamity, whilst they could see no hope of deliverance. Unless, perhaps, it would be better thus to take it, — that, when they came into the people's presence, they were themselves of sad countenance, and looked upon them with looks cast down by sorrow and shame, because they brought the cruel edict for doubling their labour. And certainly I willingly embrace this meaning, that when they were forced to promulgate the command of the king, their countenances betrayed their sorrow, because they could not evade the necessity of being the ministers of his ungodly tyranny and cruelty. For Moses adds immediately after, that they delivered the edict. Hence, then, their mournful aspect, because they unwillingly oppressed their brethren, whose troubles they would have preferred to lighten. The sum of the matter is, that their case was altogether desperate; because the officers themselves conveyed this message of the unchangeable cruelty of the tyrant, and by the agitation of their countenances bore witness that no mitigation could be hoped for.
20. And they met Moses. Some translate it,6 "they met together with Moses," taking the particle 't, eth, for "together with;" but it is more in accordance with the context that the officers and some part of the elders or people encountered Moses and Aaron as they returned from Pharaoh. An accidental meeting is indicated, from whence it arose that their minds were still more exasperated against the Lord's servants. That blind grief is here described which, with a fury akin to madness, aroused the Israelites to unfounded anger against the innocent, who had deserved nothing of the kind. It is not indeed wonderful that they were so brutalized by the weight of their sorrows as to lose all sense of justice, and were even so completely driven out of their minds, as unreasonably to vent their indignation against the ministers of their deliverance; for this not unfrequently happens; but although it may be too common a fault, yet are not they free from the accusation of ingratitude who are carried away thus inconsiderately by the force of their passions; nay, we should learn from this example how carefully we ought to restrain our grief, which, if indulged, parts company both with reason and with kindness. For what could be more unjust than because Pharaoh is tyrannical and cruel to lay the blame on Moses and Aaron? But; this outbreak arose from want of faith; because they measure the favor of God by their immediate success. They had lately thanked God for their promised redemption; now, as if they had been deceived, they accuse Moses and Aaron. Hence we gather how wavering was their faith, which vanishes at once upon so slight a cause. If the calling of Moses had not been ratified by miracles, they might have taken occasion to be angry from their ill success; but now, when they had experimentally known that God was the author of the whole proceeding, it is an act of perversity and falsehood to accuse Moses of rashness; and thus they do injustice not only to a mortal man, but to God their deliverer — an injustice which is doubled by the blasphemous abuse of His name, when they speak of Him as the promoter of a bad cause. For the expression, "the Lord — judge," is, as it were, to impose upon Him the law by which He must condemn Himself. On this account intemperate grief is still more to be watched against, which, whilst it bursts out immoderately against men, does not even spare God. They did not indeed think that they were reproaching God and rejecting His loving-kindness; for the excess of their passion had transported them out of themselves. Meantime we must mark the source of the evil, namely, that they were impatient, because God did not immediately complete what He had promised, but deferred it for a time; and again, because they sought to be exempted from every evil. Thus they preferred rotting, as it were, in their miseries, to suffering some little inconvenience for the hope of the favor of God. And this cowardice is natural to almost all of us, that we prefer to be without God's help rather than to suffer under the cross, whilst He leads us to salvation gradually, and sometimes by a circuitous path. Nothing indeed is sweeter than to hear that our afflictions are regarded by God, and that He will come to our relief in tribulation; but if God's favor awakens the wrath of the ungodly against us, we shall be prepared to abandon all His promises rather than purchase the hopes they afford at so great a price. In the meantime, we see how kindly God contended with the intemperate and corrupt conduct of His people. For certainly by reproaching Moses and Aaron so rudely, the Israelites rejected (as far as in them lay) that message respecting their deliverance which they at first had greedily received; and yet He ceased not to carry on His work even to the end.
22. And Moses returned. This return unto the Lord is here used in a bad sense for forsaking his office; for Moses is not related to have either calmly prayed, or, as in a difficult emergency, to have humbly sought counsel of the Lord; but, leaving the men with whom he had to do, to have gone back in disgust to God, to demand his dismissal. He returned, then, to God, that the whole undertaking might be abandoned, as though he had never been sent. This is what the words convey, since he openly expostulates with God, because He had permitted His people to be more cruelly entreated, though He had promised them deliverance. At first sight, his madness would seem to be greater than that of the whole people, because he directly and openly accuses God as the author of all the evil which Pharaoh had inflicted; yet I doubt not but that he rather sorrowfully recounted the complaints of the people than spoke his own sentiments. Still his bitterness is not altogether excusable, when he repents of his vocation, and is indignant, because an unsuccessful charge had been intrusted to him. But when he accuses the slackness of God in redeeming His people, it is made apparent how deep is the darkness which had taken possession of his mind. He had been forewarned in good time of the hardness of Pharaoh's heart; he had heard that he would not yield until crushed by God's mighty hand; now, forgetting of all, he marvels that their redemption is not complete. The same thing often occurs to us, that the doctrine of faith and hope, which in peaceful times shines brightly in our hearts and echoes from our tongue, is altogether lost when we come to serious conflict. Wherefore we ought to devote ourselves with greater goodwill to its study, that even in the most trying circumstances the recollection of it may be our support.
Exodus 6:1-8
1. Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
1. Et dixit Jehova ad Mosen, Nunc videbis qued facturus sum Pharaoni: quia in manu robusta dimittet eos, in manu inquam robusta ejiciet eos e terra sua.
2. And God spake unto Moses, and said unto him, I am the Lord:
2. Et loquutus est Deus ad Mosen, dixitque illi, Ego Jehova.
3. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name JEHOVAH was I not known to them.
3. Apparui quidem Abrahae, Isaac, et Jacob in Deo onmipotente: in nomine tamen meo Jehova non sum cognitus illis.
4. And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.
4. Atque etiam erexi pactum meum cum illis, ut darem illis terram Chanaan, terram peregrinationum eorum, in qua peregrinati sunt.
5. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
5. Ideoque ego audivi gemitum filiorum Israel, quos Aegyptii serviliter opprimunt: et recordatus sum foederis mei.
6. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage; and I will redeem you with a stretched-out arm, and with great judgments.
6. Propterea dic filiis Israel, Ego Jehova, et educam vos ex oneribus Aegypti, et eruam vos e servitute illorum, et redimam vos in brachio extento, et in judiciis magnis.
7. And I will take you to me for a people, and I will be to you a God; and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians.
7. Et assumam vos mihi in populum, et ero vobis in Deum, et scietis quod ego sum Jehova Deus vester, dum vos educo ex oneribus Aegypti.
8. And I will bring you in unto the land concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
8. Et introducam vos in terram, de qua levavi manum meam ut darem eam Abrahae, Isaac, et Jacob: daboque eam vobis in possessionem. Ego Jehova.
1. Then the Lord said unto Moses. Moses was indeed unworthy of receiving so kind and gentle a reply from God; but the Father of all goodness of His infinite mercy pardoned both the sins of Moses and of the people, that He might effect the deliverance which he had determined. Yet He adduces nothing new, but repeats and confirms His former declaration, that Pharaoh would not obey until forcibly compelled to do so. The expression, "thou shalt see," is a tacit reproof of his immoderate impatience, in not waiting for the result of the promise. The reason is then added why God is unwilling that His people should be spontaneously dismissed by the tyrant, viz., because He wished the work of their liberation to be conspicuous. We must remark the strength of the words "drive them out;" as if He had said, that when Pharaoh had been subdued, and routed in the contest, he would not only consent, but would consider it a great blessing, for the people to depart as quickly as possible. The sum is, that he, who today refuses to let you depart, will not only set you free, but will even expel you from his kingdom.
2. And God spake. God pursues His address, that Moses may again uplift the fainting courage of the people. Moreover, He rebukes their distrust, by recalling the memory of His covenant; for if this had been duly impressed upon their minds, they would have been much more firm in their expectation of deliverance. He therefore shews that He has now advanced nothing new; since they had heard long ago from the Patriarchs that they were chosen by God as His peculiar people, and had almost imbibed from their mother's breasts the doctrine of his adoption of them. Wherefore their stupidity is the more unpardonable, and more manifest, when they thus factiously complain of Moses, as if he had himself invented what he had promised them in the name of God. He also stings them by an implied comparison; Abraham, Isaac, and Jacob had eagerly embraced the promise given them, and had quietly, and perseveringly trusted in it; whilst they, who boasted of their descent from that holy stock, disdainfully rejected it, because its fulfillment did not immediately appear. And, in order to amplify their sin, he reasons from the less to the greater: since a fuller and clearer manifestation of it is presented to them than there had been to the fathers, it follows that they ought to have been more ready to believe it. Whence it is plain that their stupidity is inexcusable, since they will not receive God, when he is so familiarly presenting himself to them. Translators do not agree as to the epithet "Sadai." Some derive it from the word sdd, shadad, and imagine that the final letter y, yod, is the double d, daleth If we agree to this, it will mean the same as "the Destroyer;" or at any rate will signify the awful majesty of God. Others are rather of opinion that the root is sd, shad, which means "a teat." To others it appears to be a compound word from the relative 'sr, esher, or s, and dy, di, which in Hebrew means "sufficiency." Thus he will be called "Sadai," who abounds with all good things. It is indeed sure that they use this word in a good as well as a bad sense; for where Isaiah threatens that God will be the avenger of sins, he calls him "Sadai." (Isaiah 13:9.) So also in Job 23:16, "Sadai troubleth me." In these and similar passages, the terrible power of God is unquestionably expressed; but when He promises to Abraham that He will be the God "Sadai," He is engaging himself to be merciful and bounteous. Here again, where He says that He appeared to the Fathers as the God "Sadai," He has not respect so much to His might in exercising judgment, as to His abundant and perfect loving-kindness; as though He had said, that He had manifested to Abraham and the other Patriarchs how great was His efficiency in preserving and defending His own people, and that they had known from experience how powerfully and effectually He cherishes, sustains, and aids them that are His. But although He declares what benefits He conferred upon them, He says that He was not known to them by His name "Jehovah;" signifying thus that He now more brightly manifested the glory of His divinity to their descendants. It would be tedious to recount the various opinions as to the name "Jehovah." It is certainly a foul superstition of the Jews that they dare not speak, or write it, but substitute the name "Adonai;" nor do I any more approve of their teaching, who say that it is ineffable, because it is not written according to grammatical rule. Without controversy, it is derived from the word hyh, hayah, or hvh, havah, and therefore it is rightly said by learned commentators to be the essential name of God, whereas others are, as it were, epithets. Since, then, nothing is more peculiar to God than eternity, He is called Jehovah, because He has existence from Himself, and sustains all things by His secret inspiration. Nor do I agree with the grammarians, who will not have it pronounced, because its inflection is irregular; because its etymology, of which all confess that God is the author, is more to me than an hundred rules.7 Nor does God by "His name" in this passage mean syllables or letters, but the knowledge of His glory and majesty, which shone out more fully and more brightly in the redemption of His Church, than in the commencement of the covenant. For Abraham and the other Patriarchs were content with a smaller measure of light; whence it follows that the fault of their descendants would be less excusable, if their faith was not answerable to the increase of their grace. Meanwhile, Moses is awakened to activity whilst God is setting before him a magnificent and singular means of shewing forth His glory.
4. And I have also established my covenant. The hope of the deliverance which He had formerly promised, and which the Patriarchs had expected, He confirms by alluding to the covenant, as I have just above said; and the particle gm, gam, which is twice repeated, is, in the first case, causal, in the second, illative, as much as to say, "Since I covenanted with your fathers, therefore I have now determined to bring you into the land of Canaan;" unless it be preferred to resolve it thus, "I, the same who established the covenant with your fathers, now also have heard your groaning." Moreover, because the covenant is founded on free grace, God commands the redemption to be expected as much from His good pleasure as from His steadfastness. But He again commends the faith of Abraham, Isaac, and Jacob, because they patiently consented to be strangers and pilgrims in the land of Canaan, which by the covenant of God was their own lawful inheritance. For it was a proof of their exemplary virtue, to be wanderers all their lives, and not to have a single corner to put their foot upon, unless what was granted them by sufferance for the erection of their tents, being at the mercy of their neighbors; as natives are always apt to despise strangers. And by this comparison the slowness of heart and ingratitude of their posterity is the more condemned, if they refuse to take possession of this land, which was so earnestly desired by their holy fathers, and at the sight of which alone they counted themselves blessed, although they were only sojourners there.
5. And I have also heard the groaning. He assigns the reason why He so long had delayed to fulfill His promise, viz., because He would have His people sorely troubled, that He might more openly succor them in their affliction; besides, He chose that they should be unjustly oppressed by the Egyptians, in order that He might more justly rescue them from their tyrannical masters, as He had said to Abraham that He would avenge them after they had been afflicted. (Genesis 15:13, 14.) He therefore reminds them by this circumstance, that the due time for helping them had come; because, if they had been always treated humanely, and the laws of hospitality had been observed towards them, there would have been no cause for shaking off the yoke; but now, after that the Egyptians, regardless of all justice, had broken faith with them, it was just that the groaning and cries of His cruelly afflicted people should be heard by God. But He always expressly asserts that this depended on the covenant, both that the Jews might acknowledge him to be only bound to them by regard to His own free promise, and also that, being persuaded that He is true to His promises, they might more surely expect deliverance. The meaning of God's "remembering" His promise I have elsewhere said to be, that he shews His remembrance of it by what He does.8 What follows in the next verse, "Say unto the children of Israel, I am the Lord," is intended to remove their doubts. It was a thing as impossible to human apprehension, to tear away this weak and unwarlike people from their cruel tyrants, as to rescue sheep from the jaws of wolves, and to preserve them in safety after they had been mangled and wounded by their teeth. Therefore God begins by declaring his incomparable power, to shew that there is no difficulty with Him in performing anything whatever, although incredible. Therefore, he adds, that he would "redeem them with a stretched-out arm, and with great judgments," as much as to say, I will give miraculous proofs of my mighty power, which shall surpass all human apprehension. By "judgments,"9 He means the manner of His dealing, which would at the same time testify His justice. For with the Hebrews this word means any disposition, method, order, or custom, and sometimes also measure. We say in French, facons notables ou estranges, (notable or strange fashions.)
7. And I will take you to me. The end of their liberation is here described in the continued tenor of His grace. For it would have been little that the people should once be redeemed from Egypt, unless, when redeemed, they had lived under the defense and guardianship of God. As, therefore, He had long since separated the holy seed of Abraham from the other nations by circumcision, He now again sets it apart, (sanctificat,) and promises that he will be their God. In these words, then, their peculiar election, as well as its perpetuity, is asserted; since to be accounted the people of God means the same as to be by especial privilege received into his favor, and to be called by adoption to the hope of eternal salvation. But the future tense shews that the benefit was not to be merely temporal, when God with a stretched-out arm shall bring the people out of Egypt, but that this should only be the beginning of eternal protection. Moreover, we should observe the anagoge or similitude between us and the Israelites, because God has once delivered us by the hand of his only-begotten Son from the tyranny of Satan, to this end, that he may always pursue us with his paternal love. Afterwards he subjoins the possession of the land of Canaan as an earnest or pledge, which was given to the Israelites, in order that God might always dwell among them, protect them with his aid, and defend them with his power. I have said that this was the earnest of their adoption, because the faith of the fathers was not to be tied to earthly blessings, but to tend to an higher object. Meanwhile, by this outward sign God shewed them that they were his peculiar people, for whose habitation he chose the land in which he would be worshipped. By saying He "would lift up his hand,"10 He means in confirmation, because the promise was ratified by the addition of an oath. It is indeed certain that there is enough and more than enough steadfastness in the simple word of God; but He made this concession to man's weakness, and interposed His sacred name as a pledge, that they might with fuller confidence be persuaded that nothing was promised them in vain. To lift up the hand, means to swear; a similitude taken from men, who, by this gesture, testify that they speak in the sight of God, as if they would call Him down as a witness from heaven. This is not applicable to God, who swears by Himself, because there is none greater to whom He may lift His hand, (Hebrews 6:13;) but, metaphorically, the custom of men is transferred to Him. As to the insertion, that "they should know that He was the Lord," after they had been brought forth, it contains an indirect rebuke; since that knowledge is too late which comes after the event. But at the same time, He promises that He would cause them openly to experience how true He is in all His sayings, that the Israelites may more constantly expect their redemption. Repeating at the close that He is Jehovah, He magnifies (as He had just before done) His invincible power, which easily surmounts all impediments; whilst this expression also contains a testimony to His truth, as if He had said that He alone can be safely trusted to, because He is both faithful in His promises and possessed of infinite power.