An Exposition of Genesis, Exodus · Chapter 5
CHAP. V.
2. NOw followeth in this Chapter the embassage sent to Pharaoh himself from God by the mouth of Moses and Aaron, whe…ein two heads are noted.
1. The embassage itself here delivered. Ver. 1.2.3.4.
2. The events following thereupon. Ver. 5. to 23.
In the former these particulars do occurre.
1. The proposition of their message. Ver. 1.
2. The return of Pharaoh to it. Ver. 2.
3. The confirmation of this message. Ver. 3.
4. The peremptory reply of Pharaoh. Ver. 4.
1. The proposition of the message is made. Ver. 1.Ver, 1. Wherein these are obvious.
1. The order, And afterward. Sam. Syr. same. — After these things, Sept. and Onk. — After this. Ar. no difference in the sense. This onelyonly notes the connection and order of this work to the former; that after they had shewed Gods mind to Israel, and procured faith in measure from them, now according to their order from God, they come to Pharaoh; so it was commanded.
2. The persons, which were embassadours, Moses and Aaron, to these Gods commission came in that order mentioned in the former Chapter; yet they came not alone, but with some company of the heads of Israel with them, as may be gathered. Ver. 4.
3. Their accesse and declaration, they went in and said to Pharaoh. All readings are to the same purpose, herein,
1. Their accesse; though poor despised men, which could scarce be admitted into the presence of a King, yet sent of God as his embassadours, they presse boldly into his presence and come home to him.
2. Their action, they spake and made a declaration to him of their embassage from heaven, as followeth.
4. The embassage itself proposed,Ver. 2. Thus saith Jehovah, the God of Israel, send away my people, that they may, or and they shall keep a feast to me in the wildernes. Most readings agree to the letter. Onkel. reads. — That they may sacrifice before God. Herein,
1. The authority is proposed, Thus saith Jehovah the God of Israel; wherein,
1. The name of his being Jehovah. He that was, and is, and is to come.
2. The name of his relation, The God of Israel, the poor brick makers in Egypt, now under grievous oppression; that very God who owned them, and was Worshipped by them; God, not [in abstracto] considered by himself but [in concreto] as now made known in his revealed will to Israel, how he will be served and worshipped by his creature.
3. His word is urged, thus saitb he to Pharaoh king of Egypt: it is not man, but God proposed speaking unto Pharaoh. This is the authority.
2. The message or embassage itself sent from God, Dismisse or send away my people; the matter proposed from God to Pharaoh is to set Israel free, and dismisse his people from their bondage; wherein, God owneth them for his people and mooveth here for their dismission. The form of this message is preceptive, and by way of command. I say send my people away.
3. The end of this exaction, That they may, or and they shall keep a feast to me in the wildernes In this end note,
1. The subject Israel Gods people as before.
2. The object to whom this work is to be done, God.
3. The work itself, which is the end proposed of their dismission, to keep a feast Which is here synecdochically for all other things considered in spiritual feasting, where there was worship, and offering of sacrifice, upon which account the Calde paraphraseth, That they may sacrifice before me. So that under this feasting is carried the whole service and Worship of God; inward, loving God, fearing God, trusting in God, rejoicing in God; and outward, as sacrificing to God and worshipping God in the dances, according to the rule of worship then given. This is the end.
4. The place of performing this service. Not Egypt, for from thence God demand's them, but the wildernes, and therein, the mount of God, where they pitched, when God gave them his law from thence, thus farre is the proposition of their message. As to the quere, whether this demand was not equivocal, when full deliverance from Egypt was intended? I have answeared already; that God deals really, and demands but little at first, to convince the tyrant of the justice of Gods request, & the unreasonablenes of his denial.
Learn hence.
D. 1. Gods embassadours must proceed orderly in delivering their message first to Israel, Secondly to Pharaoh.
D. 2. Order of persons as well as time is observable by Gods servants.
D. 3. The poorest persons under Gods authority may presse into the presence of the proudest Kings.
D. 4. Gods embassadours must speak and declare his will to the greatest potentats.
D. 5. Gods messengers must go in his authority and vouch his name.
D. 6. The true way of making out God unto man is concretely not abstractly. Every nation acknowledgeth God, but not Israels God.
D. 7. The true God hath a peculiar people whom he owneth in the world.
D. 8. The will of God is to have his people set free from all that hinders them from him.
D. 9. The end of all redemption is that Gods people should serve him.
D. 10. The true service of God is a festival living to him.
D. 11. Such feasting with God is better in the wildernes than in Egypt.
D. 12. All such feasting, sacrificing, and Worship must terminat in Jehovah. Ver. 1.
2. Now followes Pharaohs answear to this proposition, Ver. 2.Ver. 2. Wherein note,
1. The replier, And Pharaoh said; the reading is generally the same. Herein observe,
1. The connection knits this answear to the proposal close, he is presently upon them again, with an hasty answear.
2. The person replying, Pharaoh King of Egypt unto those dispicable embassadours from heaven, Moses and Aaron, he too in the pride of his heart bespeaks them.
3. The answear itself made two wayes.
1. By way of proud expostulation, Who is Jehovah that I should obey his voice, Ver. 2.to send away Israel? Sam. Syr. Ar. same. — Who is it whose voice I should hear? &c. Sept. — The name of the Lord is not revealed to me, that I should? &c. Onkel. — It is not manifest to me in the book of Angels. Ben. Uz. In this we have,
1. The expostulation, whereabout note.
1. The matter of it which is about Gods being.
2. The form of it, which is scornful and contemptuous; as if he had said, why tell ye me of Jehovah the God of Israel? What is he that is a God of a poor pilled people? He denieth not God here in the abstract but in the concrete, as he was Jehovah God of Israel; who or what is he to me?
2. The reason of the contemptuous question which is his scorn to hear his voice, or be obedient to this demand.
1. Shall I hear the voice of the God of Israel, such a base people, whose God is like them or els he would deal better with them.
2. Shall I send away Israel out of my power at the command of such a God as he? I scorn to hear of it.
2. By way of obstinat denial,Ver. 2. I know not Iehovah, and also I will not send away Israel, Sept. Sam. Syr. Ar. same. — The name of the Lord is not revealed to me, &c. Onkel. Wherein his obstinacy appears in two peremptorie negatives.
1. I know not Iehovah. This respects God, and it carrieth in it these negatives.
1. I know no such Jehovah as you mention.
2. I acknowledge not that God of Israel.
3. I fear him not, let him do his worst.
2. And also I will not send away Israel. This denial respects Gods people, and their liberty, wherein we may observe,
1. The connection, denying right to men followeth close upon denying knowledge of God, or ackowledgment of him.
2. The denial itself is peremptory.
1. Expressed, here is a peremptory bar to their liberty, besides what I I say to you of God, I say also, I will not dismisse Israel; none shall take them out of my dominion.
2. Implied is this assertion, that do what they or their God could, he would keep them in bondage. Thus he wickedly rejects Gods proposal.
We note here.
D. 1. Proud imperious Spirits are hasty to reply roughly upon Gods messengers.
D. 2. Idolaters are apt to despise God in the true revelation of him.
D. 3. Hardned souls vent their contempt upon God himself more than on his Church.
D. 4. Contempt of Jehovah suffers not men to hear his voice.
D. 5. Disobedience to God ushers in oppression to his people.
D. 6. Scorners of God can never come to the right knowledge of God or acknowledgment of him.
D. 7. Wicked wretches glory in the contempt of knowing God.
D. 8. Denial of knowing God denieth all good commanded for his people. Ver. 2.
3. The next thing is the serious inculcating and impressing their message upon Pharaoh by some forcible grounds, which seem in this third verse to be threefold.
1. Gods appearance and call of them to the work forementioned,Ver. 3. And they said, the God of the Hebrewes hath met with us or hath called us, is called upon us. So the word is variously read. The God of the Hebrewes hath called us. Sept. — The God of the Jewes is called upon us. Onk. — I am the God of the Hebrewes hath appeared to us, Syr.—The command of the God of the Hebr. is come unto us Ar. In these they give a reason of their former proposition of their message, that as God had required their dismission from Pharaoh, so he had met with them, and called them, to go and keep a Feast to him in the wildernes, therefore they were bound to go. Herein are these terms,
1. The persons rendring this account or reason of their message, both the same messengers by consent. Moses and Aaron say again as followeth.
2. The account or reason which they render of proposing their message. Wherein note.
1. The authority pressing them. The God of the Hebrewes, Synonymous with the God of Israel; and this title is the rather used, because as the Hebrewes themselves were now a despised people, so their God was a despised God by Pharaoh; who is he? as before he spake with contempt: now however enemies did undervalue him, yet Moses and Aaron do vouch him. The God of the Hebrewes.
2. The impression of this authority upon them as to this work, which is rendred these wayes
1. He is called upon us, foreignSo it is in the letter, the verb is passive, and so the reason is, God is named on us, and we are his people calling on him; therefore ought we to go at his call.
2. He hath called us, a verb passive used active as is usual with the 70. foreign, he hath called us, so the reason of pressing their message is Gods call, or command upon them to go into the wildernes.
3. He hath met with us, as if the verb were foreign not foreign so ours, and others, which meeting was by his former visible appearance, and imports his call of them unto this work. This is the first account given of their message.
2. They presse it by way of intreaty, Let us go, we pray thee, Ver. 3.a journy of three dayes into the wildernes and sacrifice to Iehovah our God. Onk. Sam. same — We will therefore go a journy of three dayes, &c. Sept. Syr. and Ar. So that this passage is rendred two wayes.
1. As a resolution.
2. As a supplication.
Ours take in the latter, as others of good note; and so note,
1. The form of words, they are prayer wise under that term foreign We pray thee; so they urge Gods message of themselves by way of intreaty.
2. The matter of it is in two petitions.
1. Liberty for three dayes journy into the wildernes, as they were ordered by God.
2. Leave to sacrifice unto Jehovah their God; that which was stiled feasting. Ver. 1. Is here stiled sacrificing, which indeed comprehend's the whole service of God, this is all, that they might go whither God called them, and do whatever God bid them; and upon this account they in the second place presse their message.
3. They urge it upon Gods threatning of them,Ver. 3. Lest he fall upon us with pestilence or with the sword. Therefore let us go, we pray thee. — Lest death or the sword meet us. 70. — Death and slaughter befal us. Onk. Vulg.— With the sword and mortality. Syr. — Ar. and Sam. agree with Hebr. The argument is from the fear of Gods judgments. Wherein we have to note,
1. The power feared, lest he our God.
2. The evil feared, Pestilence and the sword, two of Gods great plagues.
3. The infliction feared. Irruption, or breaking in of God with these plagues.
4. The subject of the infliction, us. Which comprehends Israelits & Egyptians, you will not be free if we be plagued. Hereupon lastly they urge their message. The request for three dayes was not equivocal as was answeared before in Gods charge. Other Jewish fables of the words and works of Moses are foolish.
Note we hence.
D. 1. Gods Embassadours must not forsake his message, upon mans denial. Connect.
D. 2. Further arguments must presse Gods message, when the proposal is not enough.
D. 3. The God of the Hebrewes must be owned by them, though despised by Pharaoh.
D. 4. Relation unto God, and call from him necessitates souls to follow his commands.
D. 5. Although God command powers, yet it beseemeth his people to intreat them.
D. 6. To go at Gods call, and serve him onelyonly after his will must be insisted on by his.
D. 7. Small desires of the Church for God, leave powers on earth inexcusable in denying.
D. 8. To sacrifice to God and to feast with him are synonymous.
D. 9. Intreaties from powers to serve God for averting his judgments is reasonable.
D. 10. Pestilence and sword are Gods judgments exacting the neglect of his service.
D. 11. These plagues are incident on all that neglect God, but much more on them that forbid others to serve him.
D. 12. The feare of these judgments should awe souls from slighting his message to them Ver. 3.
4. The scornful and peremptory return of Pharaoh puts an end to this first delivery of Gods message to him. Ver. 4.5.Ver. 4. Herein observe,
1. His angry expostulation with Gods messengers, And the King of Egypt said unto them, wherefore do ye Moses and Aaron cause the people to cease from their works? Onk, and Syr. same. — Why do ye divert or turn away? &c. Sept. Sam. — Why draw ye the people? Ar. — Why do ye solicit or perswade? Vulg. Lat.
1. The term of connection knits this rough reply unto an humble request precedent.
2. The subject increpating by this expostulation, the King of Egypt. One great enough and malicious enough against God and his.
3. The persons under checke, Moses and Aaron Gods Embassadours.
4. The increpation itself, why do ye draw away, divert, distract, sollicit, or cause the people to cease from their works? His expostulation is with rage and menacing, carrying in it nothing but displeasure.
2. His remanding of the people to their work Get ye, go ye to your burdens. — Go every one of you to his works. Sept. — Go ye to your service or bondage, Onk. Syr. — Go to your carriages, Ar. — Sam. as Hebr.
1. The persons remanded, were such as formerly were under service whether in higher or lower ranke; it is likely the very elders of Israel were not exempted from some kind of service; & some doubtles went with Moses and Aaron unto Pharaoh, to whom he thus speak's.
2. The condition unto which they were remanded, to their burdens, service, bondage, carriages, as in their making bricks and other drudgeries.
3. The remand itself. Away, get ye gon speedily to your burdens, let me hear no more of you, for going to serve your God, you shall go & do my work, every one of you go to your burdens. Ver. 4.Ver. 4.
3. A further crimination of Moses and Aaron by Pharaoh, And Pharaoh said, behold the people of the land now (are) many and ye make them rest from their burdens. Onk. same. foreign. — The people of the land are multiplied, let us not therefore make them cease from their works. Sept.— They are more than the people of the land, and ye make them rest, &c. Sam. — The people are very many and ye draw them away. &c. Syr. — Is there so great a multitude of the inhabitants of there so region, that ye hinder them from their bearing? Ar. Herein note,
1. A demonstration of the ground of his charge, And Pharaoh said, behold noth, Ver. 5.the people of the land now are many; here,
1. The same is plaintiffe who before was angry and threatning. Pharaoh said.
2. The matter of his plaint discovered, Behold the people of the land now are many.
1. The term of demonstration noteth that it was a notorious thing, which he now expresseth.
2. The thing demonstrated, is the multitude of the Israelites, unto which they were grown under the persecution, the people of the land here doubtles signify the seed of Israel; and the matter of his trouble is their multitude.
Quest. Why complains he of their multitude?
Answ. 1. His envy doubtles against the increase of Israel Gods people. 2. His pretense of danger, if this multitude should mutiny upon this occasion. 3. It may import also that now much work might be done for him by this multitude, and therefore no small losse came unto the King, by their sitting still and not working.
2. The charge or crimination itself upon Moses and Aaron, Ye make them rest from the burdens, herein ye prejudice my gain, and ye lay a ground for their mutiny and seditious rising, to this purpose tend's the charge.
1. The persons charged are Gods Ministers Moses and Aaron.
2. The crime charged on them, that they made the people rest from their burdens, while they mooved for them to go and serve their God; which doth import a charge of detriment to the Kings gain, and of raising sedition. And having thus roughly dealt with them, he turns away from them to increase their burdens.
Quest. Why did not Pharaoh lay hands on Moses and Aaron, and cut them off, and so have hindred the work, these heads being taken away?
Answ. The full answear to this is, that it was Gods soveraign power which curbed the violence of such a tyran; and limited his wrath to go so farre and no further; so the almighty will preserve his instruments that they shall do the work designed. Ver. 5.Ver. 5.
We conclude here.
D. 1. Persecuting powers hasten rough answears to humble petitions.
D. 2. Oppressing Kings make nothing of despising, checking and menacing Gods messengers.
D. 3. Wicked powers censure the motions for Gods service to be detractions from their work.
D. 4. Oppressing rulers are angry with instruments, that moove souls to serve God.
D. 5. Cruel Masters drive Gods people from serving him to bear their burdens. Ver. 4.
D. 6. The multiplying of the Church is a great eyesore to persecutors.
D. 7. From the multiplyed seed of the Church, tyrans expect multiplied labours.
D. 8. It is the envy of persecutors to see Gods servants have rest from burdens.
D. 9. It is incident to wicked powers to suggest that Gods Ministers moove his people to idlenes and sedition, Ver. 5.
2. The next general head of this Chapter containeth the sad events, upon delivering this message unto Pharaoh, which are four.
1. Pharaohs command to increase burdens on Israel. Ver. 6.7.8.9.
2. The task masters execution. V. 10.14.
3. The cry of Israel unto Pharaoh. Ver. 15, 19.
4. The complaint of Israel upon Moses and Aaron with the effect. Ver. 20.23.
In the first we have these particulars occurre.
1. The authority commanding,Ver. 6. And Pharaoh commanded in that day. All readings agree, only the 70 leave out that day.
1. The term of connection joineth this cruel command unto Gods message, and Israels petition unto Pharaoh; proud heart! he takes occasion hence to be more cruel.
2. The matter connected immediatly carrieth,
1. The person, and power stirring hereupon, Pharaoh King of Egypt, inraged now by the message which God sent him for dismissing his people; and here he begins to discover the hardnes of his heart against God.
2. His motion, which is by way of strict command and injunction so forcible as his power could make it.
3. The instant of time, in the very same day, wherein the message was given him, he delayes no time for revenge.
2. The persons commanded to execute his will,Ver. 6. The exactors or taskmasters of the people and their officers, or such as were set over them saying, Onk. Sam. Ar. to the same. — Sept. and Syr. read scribes for officers. Here two sorts are under command.
1. The one are called exactors, or taskmasters, these were highest, to whom the work done or the bricks made were to be given up; oppressors are usually set out by this name, these, I judge, are best conceived to be Egyptians, who did execute Pharaohs command, and exact it of their under officers and of the people to the utmost; some think them to be of Israel.
2. The other are stiled officers, scribes, such as were by the taskmasters set over the labourers, who kept account of the work, and gave it up to them; these were Israelits who afterward cryed to Pharaoh. Ver. 25. They were under governours to keep the rest to work. On both these the command is laid. Ver. 6.
3. The command itself imposed on these, threefold.
1. By prohibition of the former means allowed to work by, Ye shall not adde to give straw to the people to brick bricks as yesterday and the day before, let them go and gather for themselves straw. All readings agree to the same purpose. Herein the inhibition is expressed two wayes,
1. Negatively, Ye shall no more give straw to the people to make brick as heretofore, or, ye shall not adde to give, as in the letter. Wherein,
1. The persons prohibited the officers, under whose hand doubtles the straw was, and by them given out.
2. The matter prohibited, straw, the onelyonly means of making briks.
3. The person to whom this must be denied, are the people, the brickmakers a most cruel prohibition is this.
2. Affirmatively, Let them go or they shall go and gather straw for themselves. Herein their labour is doubled.
1. To pick straw.
2. To make brick. This was their hard case injoined by Pharaoh after God had sent the message for their deliverance. Ver. 7.Ver. 7.
2. The command is by way of injunction, And the tale of bricks, which they made yesterday and the day before, ye shall lay upon them, ye shall not diminish of it; for they are idle therefore they cry saying, we will go, we will sacrifice to our God. All readings to the same. — The composing of bricks which they make every day, Sept. Herein observe;
1. The command, which is expressed.
1. Positively, the usual tale of bricks which they made when they had straw, you shall still lay upon them, and exact it daily.
2. Negatively, ye shall not bate or diminish a brick from that number. The words are plain.
2. The reason suggested of this command by Pharaoh, which first he proposeth, For they are idle, and then he proveth, Therefore they cry saying, we will go and sacrifice to our God. Wherein we may note,
1. A most false suggestion, that the people were idle, when they labored hard in the brick every day, as he himself mentioned they did yesterday and the day before; yet this pretense he maketh the ground of his cruelty.
2. A most impious slander upon Gods service, as if that did bespeake idlenes; as well as a plain lye against them, for they spake by supplication, We pray thee, let us go, and he makes them to be mutinous, we will go and sacrifice. Thus wicked powers slander God and man, that they may take occasion of doing evil to his people. Ver. 8.Ver. 8.
3. The command is by way of aggravation, Let the work be made heavy upon the men, and let them labour therein and let them not trust in words of alye. — And let them care for these word's and not care for vain words, &c. 70. — Let them be occupied in the work and not, &c. Onk. Ar. — Let them attend to it, and not, &c. Sam. — Let them think upon it. i. e. the work, &c. Syr.
Herein we have to observe these two things.
1. The commanded, which carryeth two particulars in it.
1. Let the work be made heavy and burdensome to the men; lay on more load, make their labour as hard as may be, by straitning the means, and keeping them to work.
2. Let them labour in it, though never so hard, and see they do it, and spare them not.
2. The reason of it, to beat them of from regarding Gods promise and word to them, and let them not regard vain or lying words, keep them to work, and let them not have time to think of the vain and lying words which Moses and Aaron bring them from God. Where,
1. Blasphemously he chargeth Gods words of promise to be lyes as Rabshekah also to the Jewes. Isai. 36.7.
2. He driveth Gods people maliciously to slight and discredit God in his promises.
3. Consequently he strives to set God against them for unbeliefe of his truth. See the sad Character of a heart hardned against God, and a cruel persecutor of his Church. Ver. 9.Ver. 9.
Learn hence.
D. 1. Gods commands and his peoples intreaties are bitterly and swiftly answeared by wicked powers. Connection.
D. 2. Sinful Potentates dare countermand God, and crosse the petitious of his servants.
D. 3. Persecuting powers delay not to vent their malice against God and his people.
D. 4. Wicked rulers have their instruments by whom they afflict the people of God.
D. 5. Cruel powers stop the hands of ministers from doing justice to such as they will oppresse.
D. 6. It is savage cruelty to deny means and expect work and advantage.
D. 7. Former justice is forgotten, where future oppression is intended.
D. 8. Cruelty exacts double labours from Gods people, where single are not due.
D. 9. It is unreasonable slavery to work for powers, at mens own cost and charge. Ver. 7.
D. 10. Heretofore gain in time of allowance is expected by wicked powers in times of their oppression.
D. 11. Imposition of such unreasonable burdens is exacted from unreasonable persecutors.
D. 12. Wicked powers will loose no gain though they allow poor souls nothing to get it with.
D. 13. Cruel rulers suggest idlenes against them, whom they have a mind to oppresse.
D. 14. Godles persecutours esteem the service of the true God the cause of idlenes.
D. 15. Vngodly oppressours belye the petitions of Gods servants, to take occasion against them. Ver. 8.
D. 16. Aggravated work wicked powers are pleased to lay upon poor men.
D. 17. Exactors are required by such powers to see thē do it to the utmost.
D. 18. Atheistical oppressours charge Gods words of promise and commands to be lies.
D. 19. Hereupon wicked powers drive souls from regarding God, to respect them. Ver. 9.
2. The next special thing in the second general is the execution of Pharaohs commands by his taskmasters over Israel, and the officers under them; wherein we have these particulars to note,
1. The delivery of Pharaohs message to Israel. Ver. 10.11.
2. The obedience of Israel to this message delivered unto them. Ver. 12.
3. The exaction on this account made by the instruments appointed and set over Israel. Ver. 13.14.
1. The delivery of the message from Pharaoh unto the people is related Ver. 10, 11.Ver. 10. Wherein.
1. The addresse of the messengers, who were to carry the word unto the people, And there went out the taskmasters of the people and their officers, and they spake to the people saying,
All other readings agree.
1. The connection here knits the execution to the command foregoing, no sooner he commanded; but it is done, without delay.
2. The persons executing this command, were Egyptian exactours, who doubtles did it with all readines, and were glad of it, others were the officers of the people, Isralites, who went about it with an heavy heart, and afterward suffered under it.
3. Their execution of the command by way of addresse, and declaration unto the people, they went out and spake to the people according to what they had in charge from Pharaoh, from which neither could swerve, without the Kings displeasure.
2. The message delivered by them is in three heads.
1. Thus saith Pharaoh, I will not give you straw. All readings agree. Herein are noted,
1. The author of this message urged, Thus saith Pharaoh, this name of power makes it terrible.
2. The message itself, a denyal of all means for their work imposed. I will not give you straw; this is not onelyonly a denial of personal act, but, of this to be done by any power or license under him, I will not suffer any to give you straw; this is the same which was commanded before to be told them. Ver. 10.Ver. 10.
2. The neat message is an injunction, Go ye take ye straw, where ye may find it. Ver. 11.All readings agree in this. Herein is injoined.
1. Travel from their places of work.
2. Labour in seeking and gathering straw.
3. Uncertainty of place. He sends them no whither to find or have it; but makes them wander to get it where they could find it. Unreasonable oppression is this.
3. The last part of the message is a prohibition of any abatement of their work and the product of it. Yet not ought of your work shall be diminished. Of your structure, foreign. Sep. — Of your servitude. Sam. Others agree. Of your work. Note,
1. The matter of the prohibition is the diminishing of their daily work.
foreign2. The measure of it or extent, not ought, not a thing, a jot, not a title. This is the full message. Ver. 11.
Whence we observe.
D. 1. Cruel commands of powers are quickly acted by their instruments.
D. 2. Instruments must moove and say, what persecuting powers command.
D. 3. Some messenger may deliver sad tidings to Gods servants with gladnes, others with regret and trouble.
D. 4. VnderUnder providence, the saddest message of persecutors denying means, is declared to Gods servants.
D. 5. Oppressing powers are urged to make heavy their commands. Ver. 10.
D. 6. Treble burdens do wicked powers lay upon Gods servants and they must hear and bear them.
D. 7. It is hard work to be injoined to seek where none knoweth what to find.
D. 8. It is the Churches portion somtimes to hear no abatement of work, when means utterly failes Ver. 11.
2. The obedience of the people now followeth, And the people were scattered abroad thorough all the land of Egypt to gather stubble insteed of straw. The readings are much to the same, onelyonly some read stubble and straw others stubble to straw, in the letter it is stubble for straw. Wherein we have two things declared.
1. The dispersion of the people, and therein,
1. The subject of this dispersion, which is said to be the people, this is not to be understood of all the people, for some doubtles must be tempering the mold, others were making brick; and the rest which were wont to be at hand and second the work, they were forced to scatter themselves.
2. The dispersion itself, which was a sad affliction, if we consider,
1. That it hindered the work of others
2. That they were put to toilsome labours, and to little purpose, for they could not get sufficient to make their tale, for which their officers and selves suffered. The extent of this dispersion add's much to it, they were wandring through the coasts of Egypt.
2. The end of their dispersion, to gather stubble for straw, for as to the better, that was cut up doubtles and carried away, the stubble was but stump of it, and very unfit to dispatch their work, as longer straw, yet to get such as they could was their dayly labour and travail. Thus were they worn out and yet obeyed and suffered. Ver. 12.Ver. 12.
Observe.
D. 1. Cruel commands of persecuting powers are obeyed by afflicted souls.
D. 2. Dispersion from fellow-workers is a hard burden on them from whom work is exacted.
D. 3. It is a grievous thing to drive farre from work and yet expect daily labours.
D. 4. Stubble for straw is a hard charge for them that most make equal work.
D. 5. Such hard undertakings are the servants of God somtimes forced to bear. Ver. 12.
3. The last particular in this execution of Pharaohs command by some instruments is, exaction of work to be done as formerly, when abundant means was offered them, this was twofold.
1. By harsh words, And the taskmasters hasted them, saying fulfil your works, the matter of a day in his day, as when there was straw. All readings are to the same purpose. Here note,
1. The connection of this unto the peoples dispersion, while they were getting stubble, and others could not go on in their work, this urgency is pressed on them to make their agony greater.
2. The persons here urging are the Egyptian taskmasters, cruel exactours under a bloody tyran.
3. The exaction by hard speeches, Fulfil your dayly tasks at when there was straw; an unreasonable exaction; yet thus they cry upon them, ye shall have no straw, yet fulfil your work, make it as much and as good, as it was, when ye had straw. Ver. 13.Ver. 13.
2. By hard blowes, wherein we have to note.
1. The penalty inflicted, And the officers of the sons of Israel, which Pharaohs taskmasters had set over them, were beaten. Onk. same. Sam. — And the scribes of the kindred, &c. were scourged. &c. Sept. Ar. — And they were punished. Syr.
1. The connection knits hard blowes to harsh words, they cry upon them; and scourge them.
2. The persons suffering, the officers of the sons of Israel who were Israelites, as the 70 interpret, these were set over the labourers by Pharaohs taskmasters, and now beaten by them, for the failing of their work.
3. The penalty, is expressed by smiting in the letter, by scourging in the 70. and Syr. Doubtles they were with cudgels or whips or thongs beaten cruelly, by way of exacting labours and work, which was impossible.
2. The reason pretended, saying, wherefore have ye not fulfilled your appointed taske, to make brick as heretofore, so also yesterday, also to day?
All readings to the same sense, wherein is to be noted.
1. The demand, wherefore have ye not fulfilled your appointed work, now therefore ye shall smart for it.
2. The unreasonablenes of it, why is it not the same to day and yesterday, when ye had no straw, as heretofore when ye had enough? The very demand sheweth the cruelty and unreasonablenes of their horried torture. Ver. 14.Ver. 14.
Learn here.
D. 1. In the absence of help, cruel taskmasters are hasty to call for work.
D. 2. Full work is called for by wicked exactors, where means of doing it are withheld.
D. 3. Daily work is commanded by oppressors where they deny daily bread. Ver. 13.
D. 4. Hard blowes as well as harsh words cruel powers lay upon Gods harmles ones.
D. 5. Tender officers are made to smart by superiours, because they dare not oppresse others under them.
D. 6. Vnreasonable demands are the best reasons, which oppressing instruments give for their cruelty Ver. 14.
3. The next event following upon Gods message delivered to Pharaoh is the officers appeal unto him after their unjust punishment, together with the successe. Ver. 15.19. Wherein.
1. Their sad appeal to Pharaoh. Ver. 15.16.
2. His savage answear to them. Ver. 17.18.
3. Their bitter resentment of it. V. 19.
In the first which is their appeal, we have to note,
1. The addresse or application made, in these words,Ver. 15. And the officers of the sons of Israel came, and cryed unto Pharaoh, saying — The scribes, &c. Sept. and Syr. In the rest all agree. — Exactors of, &c. came and implored the help of Pharaoh Ar. Herein these terms are observable,
1. The connection, and or then immediatly upon their unjust punishment exacted.
2. The subjects of this addresse, the officers of the sons of Israel, who were beaten.
3. The term of their addresse, Pharaoh, the supream power from whom their oppression came.
4. The addresse itself set out,
1. By comming.
2. By crying or howling.
3. By speaking unto him.
In all which there is no difficulty, but the terms are plain.
2. The appeal in part of the. 15 and 16. verses. Wherein also we have to observe.
1. The form of it, which is by way of expostulation, Wherefore doest thou thus to thy servants? or against thy servants. All readings are to the same purpose. Wherein,
1. They charge their hard dealing upon him, thou doest thus, that is, cause us to be beaten.
2. They acknowledge themselves his servants, and therefore should be under his protection.
3. They hint the unreasonablenes of such dealing, wherefore, or for what cause is it, that we are thus beaten? So they under misery expostulat for mercy, and that with greatest reason, their harsh usage being causeles, Ver. 15.Ver. 15.
2. The matter of it, which is by way of complaint of two unreasonable things.
1. Concerning their work unreasonably demanded of them, upon a double account.
1. A denial of means unto them, straw is not given unto thy servants. Ver. 16.All readings agree: which was the execution of his cruel command, ye shall give them none.
2. An exaction of their full work, And they say to us make brick. Ver. 16.All readings agree. A most unjust exaction, to command brick and deny straw, as well might they deny clay or mold to make them, and yet expect them.
2. Concerning their punishment, most unreasonably inflicted upon these grounds.
1. That the punishment is upon them,Ver. 16. And behold thy servants are beaten. Readings agree, are scourged. 70. that is, those officers of the sons of Israel, who were true servants of his, were injuriously handled and smitten at his command, this is the matter of plaint.
2. That the fault was upon others, And it is the sin of thy people. Onkel. to the same. so Ar. Punitur populus tuus, Ar. Mont. And thou injurest thy people. or therefore. Sept. Sam. Syr. Vulg. According to the letter, it is, the sin or fault is of thyn own people; that is the Egyptian Taskmasters who denied the straw, & that others offend and we should be punished, this is hard. Why dealest thou thus? Others read it as if, by thy people were meant Israel, and the sin to be Pharaohs afflicting of them, but this is not the letter. Ver. 16.Ver. 16.
We observe here.
D. 1. Oppressed souls cannot but complain of cruel and unjust smitings; blowes make cries.
D. 2. Addresses for reliefe are fittest from the afflicted to the highest power oppressing.
D. 3. Accesse and cryes and sad speeches are forced from oppressed to oppressors.
D. 4. The execution by instruments, is justly charged upon their Lords.
D. 5. True servants may justly expostulate about hard dealings from their rulers. Balaams asse might do this. Num. 22.28.30.
D. 6. Vnreasonable exactions will force afflicted ones to expostulate with powers oppressing them. Ver. 15.
D. 7. To give no straw and to command bricks is a most unreasonable exaction.
D. 8. To punish innocent servants, when others sin, is a most unjust oppression.
D. 9. Such sad dealings makes Gods servants, somtimes to complain to earthly powers. Ver. 16.
2. Now followeth Pharaohs brutish answear, wherein we may observe,
1. His false crimination of them, in these terms, And or but he said, ye are idle, ye are idle; therefore ye say, we will go, we will sacrifice to Jehovah. Sam. same & the Ar. the Sept. Syr. Onk. and Vulg. let us go, &c. In this accusation we may note,
1. The crime laid to their charge, idlenes, and that,
1. Boldly asserted.
2. Doubly charged, Ye are idle, ye are idle, and with an impudent face, he averrs and asserts the same falsly as he must know, for they took double pains to fulfil what was laid upon them.
2. The reason of this charge, therefore ye say we will go, &c. which imports.
1. That their religion to their God was the cause of idlenes and heglect of him, which was blasphemy against the Lord.
2. That they should say they will do it, when they did humbly intreat his leave to do it, for so the letter is. Ver. 17.Ver. 17.
2. His peremptory dismission of them,Ver. 18. And now go ye, work or serve ye. Labour; all readings accord. Herein may be noted,
1. His dismission of them in a peremtory way. Be gon.
2. His amandation to their labour, get ye out of my sight, away to work.
3. His cruel prohibition continued, And or for straw shall not be given to you. All readings agree. This he confirms again by his own mouth which at first he charged by the taskmasters. Cruelty itself.
4. His unreasonable exaction, And or yet ye shall deliver your tale of bricks. — Ye shall render the accustomed number of bricks. Vulg. This is also the same formerly charged upon their exactours; onelyonly here cruelty and inhumane dealings are doubled by his own mouth to these oppressed. Ver. 18.Ver. 18.
We Note.
D. 1. Cruel oppressours of Gods people are as deaf as stones to their complaints.
D. 2. Crimination though false, insteed of acceptation, is returned to the appeals of innocents by cruel powers.
D. 3. Double labours are branded for idlenes by unreasonable oppressors on Gods servants.
D. 4. Persecutors do not only charge men but God, for making his people idle. Ver. 17.
D. 5. Inhumane persecutors drive the appealing oppressed out of their sight to work.
D. 6. Cruel oppressours double their denial of help unto sad plaintiffs.
D. 7. Complaints of exaction upon Gods servants are usually answeared with adding more. Ver. 18.
3. The resentment of this answear by the officers now followeth,… …9. And the officers of the sons of Israel saw them in evil, in saying ye shall not diminish of your bricks, and of a day in its day. — Sam. themselves in miseries, saying, &c. Sept. — When it was said; &c. Onk. — Themselves in evil by this saying, &c. Sam, — The Scribes looked on the sons of Israel sadly and said unto them, &c. Syr. — Seeing their own soules in misery said. Diminish not the bricks, the stated work of every day. Ar. Herein occurre to be observed.
1. The sense they had, wherein also note,
1. The term connecting, And or then, immediatly upon this sad answear from Pharaoh.
2. The persons affected, the officers of the sons of Israel who appealed.
3. The affection of sense itself. They saw that themselves and Israel were now in a miserable state; and doubtles walked sadly and mournfully under it.
2. The cause impressing this sense, that word from Pharaoh, Ye shall not diminish ought of your daily work or taske of the day. This being peremptorily injoyned and straw denied makes them to see themselves and Israel in a sad condition, and walk sadly under it, Sept. Syr. and Ar. render, as if, the officers said this to Israel.
Learn we.
D. 1. Cruel exactions of persecutors may make deep impressions upon the sense of Gods servants.
D. 2. Good overseers are more afflicted when they see themselves forced to oppresse the innocent.
D. 3. Hearing of hard impositions from powers, and having no means to discharge them, makes souls to bow. Ver. 19.
4. The last event noted, upon the message delivered unto Pharaoh is the officers falling upon Moses and Aaron together with the issue of it; where in occurre these particulars.
1. Their bitter charge on Moses, &c Ver. 20.21.
2. The resentment of it by Moses in his cry to God. Ver. 22.23.
3. Gods reply unto Moses. Ch. 6.1.2. &c.
In the first of these we may observe.
1. The meeting of these officers with Moses and Aaron. Ver. 20.Ver. 20. And that is read. And they met or lighted upon Moses & Aaron standing to meet them in their comming forth from Pharaoh. Sam. Syr. same. — And they met Moses and Aaron comming to meet them, when they came out, &c. 70. — Who stood in their sight, &c. Onkel. — And when they came out from the sight of Pharaoh and his servants. Ar. no difficulty in the reading.
1. The term of connection knits this event close unto their sad usage by Pharaoh upon his cruel reply, they presently come out and fall upon Moses, &c.
2. The matter of this meeting, it was to them fortuitous, and not expected, as the word seemeth to carry in it, they rushed on them at unawarres to themselves, so Ar.
3. The persons met withall, described.
1. By their names. Moses and Aaron.
2. By their posture, they had set themselves in some convenient place to meet these afflicted sons of Israel, when they came out from Pharaoh, desiring to know what answear they had from him; so they were solicitous.
2. The greeting which these afflicted soules to give do Moses and Aaron when they meet them,Ver. 21. Let Jehovah look upon you, and judge because ye have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants; to give a sword into their hand, to slay us, Septuagint. Sam. same. — Let the Lord appear upon you and take vengeance on you, &c. Onk. — Ye have done evil to our Spirit in the eyes of Pharaoh, &c. delivering us to the sword, &c. Syr. — And judge against you as he have corrupted our state with Pharaoh, and with his Captains, so that if a sword were in their hands they would slay us. Ar. In these we may observe.
1. The connection of this act to the former, being in anguish they cannot hold but fall upon them who come next, so blind fury doth.
2. The greeting itself which is by way of imprecation, Jehovah look upon you and judge. Wherein,
1. They pray Gods visitation of them in displeasure.
2. They pray Gods judgement against them for revenge.
1. The persons imprecating souls afflicted by Pharaoh.
2. The object on whom they imprecate, Moses and Aaron, those that did them no hurt, but sought their deliverance.
3. The imprecation itself. Wherein.
2. Gods name is abused in sinful imprecations to judge against his own will, and promises and servants.
2. Gods ministers are cursed for their good will.
3. The reason of such imprecation, which was a pretended charge of two evils to be done by them.
1. That they had made their savour stink in the eyes of Pharaoh, &c. that is, they had made them odious and abhorred by Pharaoh and his servants.
2. That they had given a sword into their hands to kill them, that is, by their message to Pharaoh from God, they had incensed him and as it were put a sword into the tyrans hands to slay them.
Q. Did Moses and Aaron do this evil?
Ans. Surely no. 1. They were but ministers from God to them for good. 2. They did nothing but deliver Gods message, which must be done. 3. They were no more in fault than God, for he was the occasion of this by sending to Pharaoh, and so were they, but no cause at all.
Quest. Was this imprecation just?
Answ. Surely no, but very wicked.
1. As to the principle of it, which was unbelief, and brutish sense.
2. As to the end of it, which was to render evil for good.
3. As to the import of it.
1. Gods name is blasphemed.
2. His servants are cursed, both which are great abominations.
4. As to their instability in sense, ere while they blessed God for them, and now under a crosse event they curse them.
We conclude.
D. 1. Sense of evil from tyrans may make the oppressed fall foul with their best friends.
D. 2. Providence orders his servants somtimes to meet with friends after sad usage by oppressors.
D. 3. Ministers of salvation waite to meet Gods afflicted, when they look not after them.
D. 4. Instruments of deliverance may desire a good egrosse of the oppressed from tyrans, and not find it. Ver. 20.
D. 5. Sense overcharged with oppression may make men reproach God and curse his ministers.
D. 6. Vnbelieving souls are ready to to set God against his own word, and instruments sent by him.
D. 7. Hasty unbelievers under crosse providences are ready to charge the cause upon Gods ministers.
D. 8. It is the lot of Gods instruments of life, to be charged to be causes of death, by foolish souls.
D. 9. Such unreasonable charges are recorded to the shame of such brutish creatures. Ver. 21.
2. The resentment of this by Moses and his demeanour thereupon now followeth in the two last verses, wherein we have to note.Ver. 22.
1. His present addresse to God, And Moses returned to Iehovah. All readings are to the same purpose, some read to God, others to the Lord. In the letter to Iehovah.
1. The connection here joines the action of Moses to the increpation and imprecation of the Israelits, they curse him, and he goeth presently to God.
2. The subject mooving is Moses.
1. Deeply afflicted with Israels misery, as may appear.
2. Believing and closing with God.
3. Patiently bearing the reproaches of the people.
4 Doubling in measure.
3. The motion, He returned unto Iehovah.
1. The term from whence, was the officers, &c.
2. The term whereunto is Jehovah the Lord that could help.
3. The motion itself, which was sequestring himself from others & betaking himself to God to inquire about the present issues in Israels troubles. The term made this good, but the principle of this motion seems to be evil. viz. sense.
2. His expostulation with God,Ver. 22. And said Lord wherefore hast thou done evil to this people? Wherefore is it that thou hast sent me? All readings are to the same purpose, some read, Why hast thou evil intreated? others, why hast thou afflicted these men? Ar. The expostulations are two.
1. About Israel, Wherefore hast thou done evil to this people? In which quere,
1. The matter or form of it is considerable, which is doubted whether it be exprobrantis, by way of challenge unto God, as doing unjustly, and against his word; or whether it be inquirentis, of one that desires to know the ground of Gods dealings with Israel, or whether it be orantis, an expostulating prayer, yet with humble submission deprecating this evil from Israel It seems to be aquere of a mixt nature, wherein somthing of flesh and somthing of spirit appear's to work. It is safely presumed, that the imprecations of the people had impression upon Moses, and his sense might now also stagger his faith; yet we see in the issue his faith did not faile; but he gave glory to God by believing and so finished the work, the conceit of some Hebrewes that this kept him out of the land of Canaan is not sound; for we find another cause recorded.
2. The matter of this quere is considerable, wherein mark.
1. The subject questioning is Moses now disturbed.
2. The subject questioned is Jehovah himself.
3. The matter of the question is about doing evil in all these oppressions upon Israel. Wherein,
1. He may partly charge God with it foolishly.
2. He may inquire of God humbly about it.
3. He may herein deprecate such severe visitation from Israel: Flesh and Spirit seem to work in him.
2. He expostulat's about himself, Why is it that thou hast sent me?
1. The form of this quere seems to be the same with the former of a mixt nature, according to the temper of the Spirit of Moses at this time, which was disturbed.
2. The matter is about his own mission, which may be understood variously.
1. Either as a rash charge upon God for sending him to no purpose; seeing Israel is more loaden.
2. Or, as a tender inquiry, why was I sent, if it were not to deliver Israel and not to oppresse it?
3. Or, as prayer, looking after a better issue of his mission; Lord why was I sent for this? Ver. 22.
3. The reason of this expostulation thus with God, which is twofold here expresse.
1. From Pharaohs actings, For since I came to Pharaoh to speak in thy name, Ver. 23.he hath done evil to this people. All readings to the same sense, some words differ, Herein note,
1. He mentions the time of his comming. From then or that houre as Syr. or point of time, that I first entred in to Pharaoh.
2. He mentions the work injoined, which was to speake to Pharaoh in Gods name, as indeed he did, and that was intended for deliverance.
3. He mentions Pharaohs return, He hath done evil to this people; that is by doubling their burdens and increasing their sorrow, therefore this seemed hard to Moses.
2. From Gods own denial of help, And thou in delivering hast not delivered thy people. Readings are much alike, onelyonly some read single delivering, others double and others by another phrase, Thou hast not delivered at all. Upon this account Moses expostulates with God, why he should be sent, and as yet no deliverance came from God, no not any, but more oppression.
Quest. Is Moses excusable in all this?
Answ. 1, Not from all sinne, for
1. His sense and disturbed passion did worke here against faith.
2. He chargeth God soolishly for afflicting his people, as if it were breaking his promise.
3. He limits the holy one for time, which the Lord had challenged as his propriety, and foretold him that Pharaohs heart for a time should be hardned; therefore ought he to have believed and waited.
Quest. Was it just with God to let oppression now be doubled?
Answ. The judge of all the world must needs do right.
1. Israel deserved more than this from Gods hand for their iniquities.
2. God told Moses that Pharaoh would afflict them, but yet they should be saved.
3. God failed not at all in his word; therefore he was righteous in all this that came to passe.
D. 1. Vnjust criminations from Gods people may make the ministers of God quail and recede from their duty.
D. 2. Gods faithful instruments though they do retreat of weaknes, yet it is unto the Lord.
D. 3. Gods faithful ones under pressures may charge God foolishly for doing evill to his people.
D. 4. In such workings of flesh, the Spirit may humbly expostulate with God by prayer.
D. 5. Sad events in ministring may make Gods servants question their mission.
D. 6. In such questioning, soules may humbly deprecate the frustration of their ministry. Ver. 22.
D. 7. The evill doings of men may turn his servants somtimes to expostulate with God.
D. 8. Wicked men will do worse and worse notwithstanding Gods instruments come and speake in his name.
D. 9. Evill instruments may be permitted of God to oppresse, and he not at all deliver.
D. 10. Such forbearance causeth Gods servants to expostulat with him sadly. Ver. 23.