Exodus 5
Moses and Aaron here deal with Pharaoh to get leave of him to go to worship in the wilderness.
I. They demand leave in the name of God, ver. 1. and he answers their demand with a defiance of God, ver. 2.
II. They beg leave in the name of Israel, ver. 3. and he answers their request with further orders to oppress Israel, ver. 4-9. These cruel orders were,
1. Executed by the task-masters, ver. 10-14.
2. Complained of to Pharaoh, but in vain, ver. 15-19.
3. Complained of by the people to Moses, ver. 20, 21. and by him to God, ver. 22, 23.
1. Thus saith the Lord God of Israel, Let my people go - Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture. He is called the God of Israel, the person, Gen. xxxiii, 20, but here it is Israel the people. They are just beginning to be formed into a people when God is called their God. Let my people go - They were God's people, and therefore Pharaoh ought not to detain them in bondage. And he expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offense to, or receiving offense from, the Egyptians.
2. Who is the Lord that I should obey his voice? - Being summoned to surrender, he thus hangs out the flag of defiance. Who is Jehovah? I neither know him nor care for him; neither value nor fear him. It is a hard name that he never heard of before, but he resolves it shall be no bugbear to him. Israel was now a despised, oppressed people, and by the character they bore he makes his estimate of their God, and concludes that he made no better figure among the gods, than his people did among the nations.
3. We pray thee, let us go three days journey into the desert - And that on a good errand, and unexceptionable: we will sacrifice to the Lord our God - As other people do to theirs; lest if we quite cast off his worship, he fall upon us - With one judgment or other, and then Pharaoh will lose his vassals.
5. The people are many - Therefore your injury to me is the greater, in attempting to make them rest from their labours.
6. The task-masters, were Egyptians, the officers were Israelites employed under them.
7. Straw - To mix with the clay, or to burn the brick with.
8. They are idle - The cities they built for Pharaoh, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretense to increase their burdens.
9. Vain words - Those of Moses and Aaron.
14. In thy own people - For if they had given us straw, we should have fulfilled our task.
21. The Lord look upon you, and judge - They should have humbled themselves before God, but instead of that they fly in the face of their best friends. Those that are called to public service for God and their generation, must expect to be tried not only by the threats of proud enemies, but by the unjust and unkind censures of unthinking friends. To put a sword in their hand to slay us - To give them the occasion they have long sought for.
22. He expostulated with him. He knew not how to reconcile the providence with the promise, and the commission he had received. Is this God's coming down to deliver Israel? Must I who hoped to be a blessing to them become a scourge to them? By this attempt to get them out of the pit, they are but sunk the farther into it. Wherefore hast thou so evil entreated this people - Even when God is coming towards his people in ways of mercy, yet sometimes he takes such methods that they may think themselves but ill-treated: when they think so, they should go to God by prayer, and that is the way to have better treatment in God's good time. Why is it that thou hast sent me - Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance. It cannot but sit very heavy upon the spirits of those whom God employs for him, to see that their labour doth no good, and much more to see that it doth hurt, eventually, though not designedly.
Exodus 6
In this chapter,
II. He gives him fuller instructions what to say to the children of Israel, ver. 2-8. but to little purpose, ver. 9.
III. He sends him again to Pharaoh, ver. 10, 11. But Moses objects against that, ver. 12. upon which a strict charge is given to him and his brother, to execute their commission with vigour, ver. 13.
IV. An abstract of the genealogy of the tribes of Reuben and Simeon, to introduce that of Levi, that the pedigree of Moses and Aaron might be cleared, ver. 14-27
V. A repetition of the preceding story, ver. 28-30.
1. With a strong hand - That is, being forced to it by a strong hand, he shall let them go.
2. I am Jehovah - The same with I am that I am, the fountain of being and blessedness, and infinite perfection. The patriarchs knew this name, but they did not know him in this matter by that which this name signifies. God would now be known by his name Jehovah, that is,
1. A God performing what he had promised, and so giving being to his promises.
2. A God perfecting what he had begun, and finishing his own work. In the history of the creation God is never called Jehovah, till the heavens and the earth were finished, Gen. ii, 4. When the salvation of the saints is compleated in eternal life, then he will be known by his name Jehovah, Rev. xxii, 13, in the mean time they shall find him for their strength and support, El-shaddai, a God All-sufficient, a God that is enough.
5. I have heard the groaning of the children of Israel - He means their groaning on occasion of the late hardships put upon them. God takes notice of the increase of his people's calamities, and observes how their enemies grow upon them.
6. I will bring you out: I will rid you: I will redeem you: I will bring you into the land of Canaan; and, I will give it you - Let man take the shame of his unbelief which needs such repetitions, and let God have the glory of his condescending grace which gives us such repeated assurances. With a stretched out arm - With almighty power: A metaphor taken from a man that stretches out his arm, to put forth all his strength.
7. I will take you to me for a people - A peculiar people, and I will be to you a God - And more than this we need not ask, we cannot have, to make us happy.
8. I am the Lord - And therefore have power to dispose of lands and kingdoms as I please.
9. But they hearkened not to Moses for anguish of spirit - That is, They were so taken up with their troubles that they did not heed him.
11. That he let the children of Israel go - God repeats his precepts, before he begins his punishments. Those that have oft been called in vain to leave their sins, yet must be called again, and again.
12. Behold, the children of Israel have not hearkened to me; they gave no heed to what I have said, how then shall Pharaoh hear me? - If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will his pride and insolence, make him deaf to that which will but exasperate him. Who am of uncircumcised lips - He was conscious to himself that he had not the gift of utterance.
13. The Lord gave them a charge, both to the children of Israel, and to Pharaoh - God's authority is sufficient to answer all objections, and binds us to obedience without murmuring or disputing.
14. This genealogy ends in those two great patriots, Moses and Aaron; and comes in here to shew that they were Israelites, bone of their bone, and flesh of their flesh, whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and law-giver of the house of Israel, and whose genealogy also like this was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. xlvi, 8-27. Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church.
16. The age of Levi, Kohath, and Amram, the father, grandfather, and great grandfather of Moses is here recorded; and they all lived to a great age, Levi to one hundred thirty seven, Kohath to one hundred thirty three, and Amram to one hundred thirty seven: Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life. Psalm xc, 10. For now Israel was multiplied, and become a great nation, and divine Revelation was by the hand of Moses committed to writing, and no longer trusted to tradition; the two great reasons for the long lives of the patriarchs were ceased, and therefore from henceforward fewer years must serve men.
20. His father's sister - That is, kins-woman. So the Hebrew word is frequently used.
23. Aminadab - A prince of the tribe of Judah. The Levites might marry into any tribe, there being no danger of confusion or loss of inheritance thereby.
26. According to their armies - Like numerous armies, in military order, and with great power. In the close of the chapter, he returns to his narrative, from which he had broken off somewhat abruptly ver. 13, and repeats, the charge God had given him to deliver his message to Pharaoh, ver. 29.
29. Speak all that I say unto thee - As a faithful ambassador. Those that go on God's errand must not shun to declare the whole counsel of God.
Exodus 7
In this chapter,
II. The dispute between Moses and Pharaoh begins. Moses in God's name demands Israel's release, Pharaoh denies it; the contest is between the power of the great God and the power of a proud prince.
1. Moses confirms the demand he made to Pharaoh by a miracle, turning his rod into a serpent, but Pharaoh hardens his heart, ver. 8-13.
2. He chastiseth his disobedience by a plague, the first of ten, turning the waters into blood; but Pharaoh hardens his heart again, ver. 14-25.
1. I have made thee a God to Pharaoh - That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature. And Aaron shall be thy prophet - That is, he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a God inflict and remove the plagues, and Aaron as a prophet shall denounce them.
7. Moses was fourscore years old - Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a God to Pharaoh, was not so dignified till he was eighty years old. It is fit he should long wait for such an honour, and be long in preparing for such a service.
9. Say unto Aaron, Take thy rod - This Moses ordinarily held in his hand, and delivered it to Aaron upon occasion, for the execution of his commands.
10. And Aaron cast his rod down, and it became a serpent - This was proper not only to affect Pharaoh with wonder, but to strike a terror upon him. This first miracle, though it was not a plague, yet amounted to the threatening of a plague; if it made not Pharaoh feel, it made him fear; this is God's method of dealing with sinners he comes upon them gradually.
11. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved in magical arts in his long retirement. The magicians are therefore sent for to vie with him. The two chief of them were Jannes and Jambres. Their rods became serpents; probably by the power of evil angels artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends. But the serpent which Aaron's rod was turned into, swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay.
13. And he harden'd Pharaoh's heart - That is, permitted it to be hardened.
20. The waters that were in the river were turned into blood - This was a plague justly inflicted upon the Egyptians; for Nilus the river of Egypt was their idol; they and their land had so much benefit by that creature, that they served and worshipped it more than the creator. Also they had stained the river with the blood of the Hebrew children, and now God made that river all bloody; thus he gave them blood to drink, for they were worthy, Rev. xvi, 6. See the power of God. Every creature is that to us which he makes it to be, water or blood. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water to day may be blood to morrow; what is always vain may soon become vexatious. And see what mischievous work sin makes! It is sin that turns our waters into blood.
22. And the magicians did so - By God's permission with their enchantments; and this served Pharaoh for an excuse not to set his heart to this also, (ver. 23,) and a poor excuse it was. Could they have turned the river of blood into water again, it had been something; then they had proved their power, and Pharaoh had been obliged to them as his benefactors.
25. Seven days were fulfilled - Before this plague was removed.
Exodus 8
Three more of the plagues of Egypt are related in this chapter.
I. That of the frogs, which is,
1. Threatened, ver. 1-4.
2. Inflicted, ver. 5, 6.
4. Removed at the request of Pharaoh, ver. 8-14. who yet hardens his heart, and notwithstanding his promise, ver. 8. refused to let Israel go, ver. 15.
II. The plague of lice, ver. 16, 17. By which,
1. The magicians were baffled, ver. 18, 19. and yet,
III. That of flies:
1. Pharaoh is warned of it before, ver. 20, 21. and told that the land of Goshen should be exempt from this plague, ver. 22, 23.
3. Pharaoh treats with Moses, and humbles himself, ver. 25-29.
2. All thy borders - All the land that is within thy borders.
3. The River - Nile. Under which are comprehended all other rivers and waters.
9. Glory over me - That is, I yield to thee.
10. And he said, Tomorrow - Why not immediately? Probably he hoped that this night they would go away of themselves, and then he should get clear of the plague, without being obliged either to God or Moses. However, Moses joins issue with him upon it. Be it according to thy word - It shall be done just when thou wouldst have it done, that thou mayst know, that whatever the magicians pretend to, there is none like unto the Lord our God - None has such a command as he has over all creatures, nor is any so ready to forgive those that humble themselves before him. The great design both of judgments and mercies, is to convince us that there is none like the Lord our God; none so wise, so mighty, so good; no enemy so formidable, no friend so desirable, so valuable.
15. But when Pharaoh saw that there was respite, he hardened his heart - Observe he did it himself, not God, any otherwise than by not hindering.
17. The frogs were produced out of the waters, but the lice out of the dust of the earth; for out of any part of the creation God can fetch a scourge wherewith to correct those that rebel against him.
18. And the magicians did so - That is, endeavoured to do so.
19. This is the finger of God - The power of God. The devil's agents, when God permitted them, could do great things; but when he laid an embargo upon them, they could do nothing. The magicians inability in this instance shewed whence they had their ability in the former instances, and that they had no power against Moses but what was given them from above. But Pharaoh's heart was hardened - By himself and the devil.
20. Rise up early - Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep, and more slumber, when any service is to be done which would pass well in our account in the great day?
21. Flies - Or insects of various kinds; not only flies, but gnats, wasps, hornets; and those probably more pernicious than the common ones were.
22. Know that I am the Lord in the midst of the earth - In every part of it. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind. Hither they shall go, saith Moses, and thither they shall come, and the performance is punctual according to this appointment; and both compared amount to a demonstration, that he that said it, and he that did it, was the same, even a being of infinite power and wisdom.
23. A division - A wall of partition.
24. There came a grievous swarm of flies - The prince of the power of the air has gloried in being Beel-zebub, the God of flies; but here it is proved that even in that he is a pretender, and an usurper; for even with swarms of flies God fights against his kingdom and prevails.
26. The abomination of the Egyptians - That which they abominate to see killed, because they worshipped them as gods.
27. As he shall command us - For he has not yet told us what sacrifices to offer.
28. Ye shall not go very far away - Not so far but that he might fetch them back again. It is likely he suspected that if once they left Egypt, they would never come back; and therefore when he is forced to consent that they shall go, yet he is not willing they should go out of his reach. See how ready God is to accept sinners submissions. Pharaoh only says, Intreat for me - Moses promises immediately, I will intreat the Lord for thee; and that he might see what the design of the plague was, not to bring him to ruin, but to repentance.
32. But Pharaoh hardened his heart at this time also - Still it is his own act and deed, not God's.
Exodus 9
In this chapter we have an account of three more plagues.
III. Hail, with thunder and lightning. (1.) Warning is given of this plague, ver. 13-21. (2.) It is inflicted to their great terror, ver 22-26. (3.) Pharaoh renews his treaty with Moses, but instantly breaks his word, ver 27-35.
3. The hand of the Lord - Immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, shall die by a sort of pestilence. The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our father. And his providence is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psalm xxxvi, 6.
6. All the cattle died - All that were in the field. The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness, and to share in his punishment. The Egyptians worshipped their cattle; it was among them that the Israelites learned to make a God of a calf; in that therefore this plague meets with them. But not one of the cattle of the Israelites died - Doth God take care for oxen? Yes, he doth, his providence extends itself to the meanest of his creatures.
9. A boil breaking forth with blains - A burning scab, which quickly raised blisters and blains.
10. Ashes of the furnace - Sometimes God shews men their sin in their punishment: they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task-masters had been to the Israelites. This is afterwards called the botch of Egypt, Deut. xxviii, 27, as if it were some new disease, never heard of before, and known ever after by that name.
11. The magicians were forced to retreat, and could not stand before Moses - To which the apostle refers, 2 Tim. iii, 9, when he saith, that their folly was manifested unto all men.
12. Now the Lord hardened Pharaoh's heart - Before he had hardened his own heart, and resisted the grace of God, and now God justly gave him up to his own heart's lusts, to strong delusions, permitting Satan to blind and harden him. Wilful hardness is commonly punished with judicial hardness. Let us dread this as the sorest judgment a man can be under on this side hell.
14. I will find all my plagues upon thy heart - Hitherto thou hast not felt my plagues on thy own person, the heart is put for the whole man.
16. For this cause have I raised thee up - A most dreadful message Moses is here ordered to deliver to him, whether he will hear, or whether he will forbear. He must tell him, that he is marked for ruin: that he now stands as the butt at which God would shoot all the arrows of his wrath. For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to shew in thee my power - Providence so ordered it, that Moses should have a man of such a fierce and stubborn spirit to deal with, to make it a most signal and memorable instance of the power God has to bring down the proudest of his enemies; that my name, irresistable power, and my inflexible justice, might be declared throughout all the earth - Not only to all places, but through all ages while the earth remains. This will be the event. But it by no means follows, that this was the design of God. We have numberless instances in scripture of this manner of speaking, to denote not the design, but only the event.
17. As yet exaltest thou thyself against my people - Wilt thou not yet submit?
18. Since the foundation thereof - Since it was a kingdom.
29. The earth - The world, the heaven and the earth.
30. Bolled - Grown up into a stalk.
33. Moses went out of the city - Not only for privacy in his communion with God, but to shew that he durst venture abroad into the field, notwithstanding the hail and lightning, knowing that every hail-stone had its direction from God. Peace with God makes men thunder-proof, for it is the voice of their father. And spread abroad his hands unto the Lord - An outward expression of earnest desire, and humble expectation. He prevailed with God; but he could not prevail with Pharaoh; he sinned yet more, and hardened his heart - The prayer of Moses opened and shut heaven, like Elijah's. And such is the power of God's two witnesses, Rev. xi, 6. Yet neither Moses nor Elijah, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frighted into compliance by the judgment, but, when it was over, his convictions vanished.
Exodus 10
The eighth and ninth plagues are recorded in this chapter.
I. Concerning the plague of locusts, (1.) God instructs Moses in the meaning of these amazing dispensations of his providence, ver. 1, 2. (2.) He threatens the locusts, ver. 3-6. (3.) Pharaoh, at the persuasion of his servants, is willing to treat again with Moses, ver. 7, 8, 9. but they cannot agree, ver. 10, 11, (4.) The locusts come, ver. 12-15. (5.) Pharaoh cries for mercy, ver. 16, 17. whereupon Moses prays for the removal of the plague, and it is done, but Pharaoh's heart is still hardened, ver. 18-20.
II. Concerning the plague of darkness, (1.) 'Tis inflicted, ver. 21-23. (2.) Pharaoh again treats with Moses, but the treaty breaks off, ver. 24-29.
1. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin; and standing monitors to the children of men in all ages, not to provoke the Lord to jealousy, nor to strive with their Maker. The benefit of these instructions to the world doth sufficiently balance the expence.
3. Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? - It is justly expected from the greatest of men, that they humble themselves before the great God, and it is at their peril if they refuse to do it. Those that will not humble themselves, God will humble.
10. Let the Lord be so with you, as I will let you go, and your little ones - He now curses and threatens them, in case they offered to remove their little ones, telling them it was at their peril. Satan doth all he can to hinder those that serve God themselves, from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom.
13. The east-wind brought the locusts - From Arabia, where they are in great numbers: And God miraculously increased them.
15. They covered the face of the earth, and eat up the fruit of it - The earth God has given to the children of men; yet when God pleaseth he can disturb his possession even by locusts or caterpillars. Herb grows for the service of man; yet, when God pleaseth, those contemptible insect's shall not only be fellow- commoners with him, but shall eat the bread out of his mouth.
17. Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart.
19. An east-wind brought the locusts and now a west-wind carried them off. Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel; the wind blows where it listeth for us, but not where it listeth for him; he directeth it under the whole heaven.
21. We may observe concerning this plague.
1. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapors which were the cause of this darkness, for it is said, they saw not one another.
2. That it was darkness which might be felt, felt in its causes by their finger-ends, so thick were the fogs, felt in its effects, (some think) by their eyes which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Rev. xvi, 10, which alludes to this.
3. No doubt it was very frightful and amazing. The tradition of the Jews is, that in this darkness they were terrified by the apparition of evil spirits, or rather by dreadful sounds and murmurs which they made; and this is the plague which some think is intended (for otherwise it is not mentioned at all there) Psalm lxxviii, 49. He poured upon them the fierceness of his anger, by sending evil angels among them; for those to whom the devil has been a deceiver, he will at length be a terror to.
4. It continued three days; six nights in one; so long they were imprisoned by those chains of darkness. No man rose from his place - They were all confined to their houses; and such a terror seized them, that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1 Sam. ii, 9. Now Pharaoh had time to consider, if he would have improved it.
23. But the children of Israel had light in their dwellings - Not only in the land of Goshen, where most of them inhabited, but in the particular dwellings which in other places the Israelites had dispersed among the Egyptians, as it appears they had by the distinction afterwards appointed to be put on their door-posts. And during these three days of darkness to the Egyptians, if God had so pleased, the Israelites by the light which they had, might have made their escape, and have asked Pharaoh no leave; but God would bring them out with a high hand, and not by stealth or in haste.
29. I will see thy face no more - Namely, after this time, for this conference did not break off till chap. xi, 8, when Moses went out in great anger and told Pharaoh how soon his proud stomach would come down; which was fulfilled chap. xii, 31, when Pharaoh became an humble supplicant to Moses to depart. So that after this interview Moses came no more till he was sent for.
Exodus 11
Pharaoh had bid Moses get out of his presence, chap. x, 28. and Moses had promised this should be the last time he would trouble him, yet he refuses to say out what he had to say, before he left him. Accordingly we have in this chapter,
I. The instructions God had given to Moses, which he was now to pursue, ver. 1, 2. together with the interest Israel and Moses had in the esteem of the Egyptians, ver. 3.
II. The last message Moses delivered to Pharaoh, concerning the death of the first-born, ver. 4-8.
III. A repetition of the prediction of Pharaoh's hardening his heart, ver. 9. and the event answering it, ver. 10.
2. Let every man ask (not borrow!) of his neighbour jewels - This was the last day of their servitude, when they were to go away, and their masters, who had abused them in their work, would now have defrauded them of their wages, and have sent them away empty, and the poor Israelites were so fond of liberty that they themselves would be satisfied with that, without pay: but he that executeth righteousness and judgment for the oppressed, provided that the labourers should not lose their hire. God ordered them to demand it now at their departure, in jewels of silver, and jewels of gold; to prepare for which, God had now made the Egyptians as willing to part with them upon any terms, as before the Egyptians had made them willing to go upon any terms.
5. The death of the first-born had been threatened, chap. iv, 23, but is last executed, and less judgments tried, which, if they had done the work, would have prevented this. See how slow God is to wrath, and how willing to be met in the way of his judgments, and to have his anger turned away! That sitteth upon his throne - That is to set. The maid-servant behind the mill - The poor captive slave, employed in the hardest labour.
8. All these thy servants - Thy courtiers and great officers: The people that follow thee - That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the first-born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions were fulfilled. But it had not that effect; his proud heart would not yield, no not to save all the first-born of his kingdom. Moses hereupon was provoked to a holy indignation, being grieved, as our saviour afterwards, for the hardness of his heart, Mark iii, 5.