MOSES (the servant of the Lord in writing for him as well as in acting for him--with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both to show forth his praise, Isa. xliii. 21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us,

I. The accomplishment of the promises made before to Abraham (ch. i.-xix.), and then,

II. The establishment of the ordinances which were afterwards observed by Israel, ch. xx.-xl. Moses, in this book, begins, like Cæsar, to write his own Commentaries; nay, a greater, a far greater, than Cæsar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit--and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, John v. 46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

We have here,

I. God's kindness to Israel, in multiplying them exceedingly, (ver. 1-7).

II. The Egyptians' wickedness to them,

1. Oppressing and enslaving them, (ver. 8-14).

2. Murdering their children, (ver. 15-22). Thus whom the court of heaven blessed the country of Egypt cursed, and for that reason.

Display Exodus i.1-7

In these verses we have,

1. A recital of the names of the twelve patriarchs, as they are called, Acts vii. 8. Their names are often repeated in scripture, that they may not sound uncouth to us, as other hard names, but that, by their occurring so frequently, they may become familiar to us; and to show how precious God's spiritual Israel are to him, and how much he delights in them.

2. The account which was kept of the number of Jacob's family, when they went down into Egypt; they were in all seventy souls (v. 5). according to the computation we had, Gen. xlvi. 27. This was just the number of the nations by which the earth was peopled, according to the account given, Gen. x.For when the Most High separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, as Moses observes, Deut. xxxii. 8. Notice is here taken of this that their increase in Egypt might appear the more wonderful. Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, Job viii. 7.

3. The death of Joseph, v. 6. All that generation by degrees wore off. Perhaps all Jacob's sons died much about the same time; for there was not more than seven years' difference in age between the eldest and the youngest of them, except Benjamin; and, when death comes into a family, sometimes it makes a full end in a little time. When Joseph, the stay of the family, died, the rest went off apace. Note, We must look upon ourselves and our brethren, and all we converse with, as dying and hastening out of the world. This generation passeth away, as that did which went before.

4. The strange increase of Israel in Egypt, v. 7. Here are four words used to express it: They were fruitful, and increased abundantly, like fishes or insects, so that they multiplied; and, being generally healthful and strong, they waxed exceedingly mighty, so that they began almost to outnumber the natives, for the land was in all places filled with them, at least Goshen, their own allotment. Observe,

(1.) Though, no doubt, they increased considerably before, yet, it should seem, it was not till after the death of Joseph that it began to be taken notice of as extraordinary. Thus, when they lost the benefit of his protection, God made their numbers their defence, and they became better able than they had been to shift for themselves. If God continue our friends and relations to us while we most need them, and remove them when they can be better spared, let us own that he is wise, and not complain that he is hard upon us. After the death of Christ, our Joseph, his gospel Israel began most remarkably to increase: and his death had an influence upon it; it was like the sowing of a corn of wheat, which, if it die, bringeth forth much fruit, John xii. 24.
(2.) This wonderful increase was the fulfillment of the promise long before made unto the fathers. From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note,

[1.] Sometimes God's providences may seem for a great while to thwart his promises, and to go counter to them, that his people's faith may be tried, and his own power the more magnified.
[2.] Though the performance of God's promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Hab. ii. 3.

Display Exodus i.8-14

The land of Egypt here, at length, becomes to Israel a house of bondage, though hitherto it had been a happy shelter and settlement for them. Note, The place of our satisfaction may soon become the place of our affliction, and that may prove the greatest cross to us of which we said, This same shall comfort us. Those may prove our sworn enemies whose parents were our faithful friends; nay, the same persons that loved us may possibly turn to hate us: therefore cease from man, and say not concerning any place on this side heaven, This is my rest for ever. Observe here,

I. The obligations they lay under to Israel upon Joseph's account were forgotten: There arose a new king, after several successions in Joseph's time, who knew not Joseph, v. 8. All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded, nor had it any influence upon their councils. Note, the best and the most useful and acceptable services done to men are seldom remembered, so as to be recompensed to those that did them, in the notice taken either of their memory, or of their posterity, after their death, Eccl. ix. 5, 15. Therefore our great care should be to serve God, and please him, who is not unrighteous, whatever men are, to forget our work and labour of love, Heb. vi. 10. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, Rev. xiv. 13. This king of Egypt knew not Joseph; and after him arose one that had the impudence to say, I know not the Lord, ch. v. 2. Note, Those that are unmindful of their other benefactors, it is to be feared, will forget the supreme benefactor, 1 John iv. 20.

II. Reasons of state were suggested for their dealing hardly with Israel, v. 9, 10.

1. They are represented as more and mightier than the Egyptians; certainly they were not so, but the king of Egypt, when he resolved to oppress them, would have them thought so, and looked on as a formidable body.

2. Hence it is inferred that if care were not taken to keep them under they would become dangerous to the government, and in time of war would side with their enemies and revolt from their allegiance to the crown of Egypt. Note, It has been the policy of persecutors to represent God's Israel as a dangerous people, hurtful to kings and provinces, not fit to be trusted, nay, not fit to be tolerated, that they may have some pretence for the barbarous treatment they design them, Ezra iv. 12, &c.; Esth. iii. 8. Observe, The thing they feared was lest they should get them up out of the land, probably having heard them speak of the promise made to their fathers that they should settle in Canaan. Note, The policies of the church's enemies aim to defeat the promises of the church's God, but in vain; God's counsels shall stand.

3. It is therefore proposed that a course be taken to prevent their increase: Come on, let us deal wisely with them, lest they multiply. Note,

(1.) The growth of Israel is the grief of Egypt, and that against which the powers and policies of hell are levelled.
(2.) When men deal wickedly, it is common for them to imagine that they deal wisely; but the folly of sin will, at last, be manifested before all men.

III. The method they took to suppress them, and check their growth, v. 11, 13, 14. The Israelites behaved themselves so peaceably and inoffensively that they could not find any occasion of making war upon them, and weakening them by that means: and therefore,

1. They took care to keep them poor, by charging them with heavy taxes, which, some think, is included in the burdens with which they afflicted them.

2. By this means they took an effectual course to make them slaves. The Israelites, it should seem, were much more industrious laborious people than the Egyptians, and therefore Pharaoh took care to find them work, both in building (they built him treasure-cities), and in husbandry, even all manner of service in the field: and this was exacted from them with the utmost rigour and severity. Here are many expressions used, to affect us with the condition of God's people. They had taskmasters set over them, who were directed, not only to burden them, but, as much as might be, to afflict them with their burdens, and contrive how to make them grievous. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them serve with rigour, so that their lives became bitter to them, intending hereby,

(1.) To break their spirits, and rob them of every thing in them that was ingenuous and generous.
(2.) To ruin their health and shorten their days, and so diminish their numbers.
(3.) To discourage them from marrying, since their children would be born to slavery.
(4.) To oblige them to desert the Hebrews, and incorporate themselves with the Egyptians. Thus he hoped to cut off the name of Israel, that it might be no more in remembrance. And it is to be feared that the oppression they were under had this bad effect upon them, that it brought over many of them to join with the Egyptians in their idolatrous worship; for we read (Josh. xxiv. 14) that they served other gods in Egypt; and, though it is not mentioned here in this history, yet we find (Ezek. xx. 8) that God had threatened to destroy them for it, even while they were in the land of Egypt: however, they were kept a distinct body, unmingled with the Egyptians, and by their other customs separated from them, which was the Lord's doing, and marvellous.

IV. The wonderful increase of the Israelites, notwithstanding the oppressions they groaned under (v. 12): The more they afflicted them the more they multiplied, sorely to the grief and vexation of the Egyptians. Note,

1. Times of affliction have often been the church's growing times, Sub pondere crescit--Being pressed, it grows. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church.

2. Those that take counsel against the Lord and his Israel do but imagine a vain thing (Ps. ii. 1), and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.

Display Exodus i.15-22

The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous and inhuman methods of suppressing them, by the murder of their children. It was strange that they did not rather pick quarrels with the grown men, against whom they might perhaps find some occasion: to be thus bloody towards the infants, whom all must own to be innocents, was a sin which they had to cloak for. Note,

1. There is more cruelty in the corrupt heart of man than one would imagine, Rom. iii. 15, 16. The enmity that is in the seed of the serpent against the seed of the woman divests men of humanity itself, and makes them forget all pity. One would not think it possible that ever men should be so barbarous and blood-thirsty as the persecutors of God's people have been, Rev. xvii. 6.

2. Even confessed innocence is no defence against the old enmity. What blood so guiltless as that of a child new-born? Yet that is prodigally shed like water, and sucked with delight like milk or honey. Pharaoh and Herod sufficiently proved themselves agents for that great red dragon, who stood to devour the man-child as soon as it was born, Rev. xii. 3, 4. Pilate delivered Christ to be crucified, after he had confessed that he found no fault in him. It is well for us that, though man can kill the body, this is all he can do. Two bloody edicts are here signed for the destruction of all the male children that were born to the Hebrews.

I. The midwives were commanded to murder them. Observe,

1. The orders given them, v. 15, 16. It added much to the barbarity of the intended executions that the midwives were appointed to be the executioners; for it was to make them, not only bloody, but perfidious, and to oblige them to betray a trust, and to destroy those whom they undertook to save and help. Could he think that their sex would admit such cruelty, and their employment such base treachery? Note, Those who are themselves barbarous think to find, or make, others as barbarous. Pharaoh's project was secretly to engage the midwives to stifle the men-children as soon as they were born, and then to lay it upon the difficulty of the birth, or some mischance common in that case, Job iii. 11. The two midwives he tampered with in order hereunto are here named; and perhaps, at this time, which was above eighty years before their going out of Egypt, those two might suffice for all the Hebrew women, at least so many of them as lay near the court, as it is plain by ch. ii. 5, 6, many of them did, and of them he was most jealous. They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them.

2. Their pious disobedience to this impious command, v. 17. They feared God, regarded his law, and dreaded his wrath more than Pharaoh's, and therefore saved the men-children alive. Note, If men's commands be any way contrary to the commands of God, we must obey God and not man, Acts iv. 19; v. 29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. Again, Where the fear of God rules in the heart, it will preserve it from the snare which the inordinate fear of man brings.

3. Their justifying themselves in this disobedience, when they were charged with it as a crime, v. 18. They gave a reason for it, which, it seems, God's gracious promise furnished them with--that they came too late to do it, for generally the children were born before they came, v. 19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to be the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations.

4. The recompence God gave them for their tenderness towards his people: He dealt well with them, v. 20. Note, God will be behind-hand with none for any kindness done to his people, taking it as done to himself. In particular, he made them houses (v. 21), built them up into families, blessed their children, and prospered them in all they did. Note, The services done for God's Israel are often repaid in kind. The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses. Observe, The recompence has relation to the principle upon which they went: Because they feared God, he made them houses. Note, Religion and piety are good friends to outward prosperity: the fear of God in a house will help to build it up and establish it. Dr. Lightfoot's notion of it is, That, for their piety, they were married to Israelites, and Hebrew families were built up by them.

II. When this project did not take effect, Pharaoh gave public orders to all his people to drown all the male children of the Hebrews, v. 22. We may suppose it was made highly penal for any to know of the birth of a son to an Israelite, and not to give information to those who were appointed to throw him into the river. Note, The enemies of the church have been restless in their endeavours to wear out the saints of the Most High, Dan. vii. 25. But he that sits in heaven shall laugh at them. See Ps. ii. 4.

This chapter begins the story of Moses, that man of renown, famed for his intimate acquaintance with Heaven and his eminent usefulness on earth, and the most remarkable type of Christ, as a prophet, saviour, lawgiver, and mediator, in all the Old Testament. The Jews have a book among them of the life of Moses, which tells a great many stories concerning him, which we have reason to think are mere fictions; what he has recorded concerning himself is what we may rely upon, for we know that his record is true; and it is what we may be satisfied with, for it is what Infinite Wisdom thought fit to preserve and transmit to us. In this chapter we have,

I. The perils of his birth and infancy, ver. 1-4.

II. His preservation through those perils, and the preferment of his childhood and youth, ver. 5-10.

III. The pious choice of his riper years, which was to own the people of God.

1. He offered them his service at present, if they would accept it, ver. 11-14.

2. He retired, that he might reserve himself for further service hereafter, ver. 15-22.

IV. The dawning of the day of Israel's deliverance, ver. 23, &c.

Display Exodus ii.1-4

Moses was a Levite, both by father and mother. Jacob left Levi under marks of disgrace (Gen. xlix. 5); and yet, soon after, Moses appears a descendant from him, that he might typify Christ, who came in the likeness of sinful flesh and was made a curse for us. This tribe began to be distinguished from the rest by the birth of Moses, as afterwards it became remarkable in many other instances. Observe, concerning this newborn infant,

I. How he was hidden. It seems to have been just at the time of his birth that the cruel law was made for the murder of all the male children of the Hebrews; and many, no doubt, perished by the execution of it. The parents of Moses had Miriam and Aaron, both older than he, born to them before this edict came out, and had nursed them without that peril: but those that begin the world in peace know not what troubles they may meet with before they have got through it. Probably the mother of Moses was full of anxiety in the expectation of his birth, now that this edict was in force, and was ready to say, Blessed are the barren that never bore, Luke xxiii. 29. Better so than bring forth children to the murderer, Hos. ix. 13. Yet this child proves the glory of his father's house. Thus that which is most our fear often proves, in the issue, most our joy. Observe the beauty of providence: just at the time when Pharaoh's cruelty rose to this height the deliverer was born, though he did not appear for many years after. Note, When men are projecting the church's ruin God is preparing for its salvation. Moses, who was afterwards to bring Israel out of this house of bondage, was himself in danger of falling a sacrifice to the fury of the oppressor, God so ordering it that, being afterwards told of this, he might be the more animated with a holy zeal for the deliverance of his brethren out of the hands of such bloody men.

1. His parents observed him to be a goodly child, more than ordinarily beautiful; he was fair to God, Acts vii. 20. They fancied he had a lustre in his countenance that was something more than human, and was a specimen of the shining of his face afterwards, Exod. xxxiv. 29. Note, God sometimes gives early earnests of his gifts, and manifests himself betimes in those for whom and by whom he designs to do great things. Thus he put an early strength into Samson (Judge xiii. 24, 25), an early forwardness into Samuel (1 Sam. ii. 18), wrought an early deliverance for David (1 Sam. xvii. 37), and began betimes with Timothy, 1 Tim. iii. 15.

2. Therefore they were the more solicitous for his preservation, because they looked upon this as an indication of some kind purpose of God concerning him, and a happy omen of something great. Note, A lively active faith can take encouragement from the least intimation of the divine favour; a merciful hint of Providence will encourage those whose spirits make diligent search, Three months they hid him in some private apartment of their own house, though probably with the hazard of their own lives, had he been discovered. Herein Moses was a type of Christ, who, in his infancy, was forced to abscond, and in Egypt too (Matt. ii. 13), and was wonderfully preserved, when many innocents were butchered. It is said (Heb. xi. 23) that the parents of Moses hid him by faith; some think they had a special revelation to them that the deliverer should spring from their loins; however they had the general promise of Israel's preservation, which they acted faith upon, and in that faith hid their child, not being afraid of the penalty annexed to the king's commandment. Note, Faith in God's promise is so far from superseding that it rather excites and quickens to the use of lawful means for the obtaining of mercy. Duty is ours, events are God's. Again, Faith in God will set us above the ensnaring fear of man.

II. How he was exposed. At three months' end, probably when the searchers came about to look for concealed children, so that they could not hide him any longer (their faith perhaps beginning now to fail), they put him in an ark of bulrushes by the river's brink (v. 3), and set his little sister at some distance to watch what would become of him, and into whose hands he would fall, v. 4. God put it into their hearts to do this, to bring about his own purposes, that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance from this imminent danger a specimen might be given of the deliverance of God's church, which now lay thus exposed. Note,

1. God takes special care of the outcasts of Israel (Ps. cxlvii. 2); they are his outcasts, Isa. xvi. 4. Moses seemed quite abandoned by his friends; his own mother durst not own him: but now the Lord took him up and protected him, Ps. xxvii. 10.

2. In times of extreme difficulty it is good to venture upon the providence of God. Thus to have exposed their child while they might have preserved it, would have been to tempt Providence; but, when they could not, it was to trust to Providence. "Nothing venture, nothing win." If I perish, I perish.

Display Exodus ii.5-10

Here is,

I. Moses saved from perishing. Come see the place where that great man lay when he was a little child; he lay in a bulrush-basket by the river's side. Had he been left to lie there, he must have perished in a little time with hunger, if he had not been sooner washed into the river or devoured by a crocodile. Had he fallen into any other hands than those he did fall into, either they would not, or durst not, have done otherwise than have thrown him straightway into the river; but Providence brings no less a person thither than Pharaoh's daughter, just at that juncture, guides her to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do when none else durst. Never did poor child cry so seasonably, so happily, as this did: The babe wept, which moved the compassion of the princess, as no doubt his beauty did, v. 5, 6. Note,

1. Those are hard-hearted indeed that have not a tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general considered in this pitiable state! Ezek. xvi. 5, 6.

2. It is very commendable in persons of quality to take cognizance of the distresses of the meanest, and to be helpful and charitable to them.

3. God's care of us in our infancy ought to be often made mention of by us to his praise. Though we were not thus exposed (that we were not was God's mercy) yet many were the perils we were surrounded with in our infancy, out of which the Lord delivered us, Ps. xxii. 9, 10.

4. God often raises up friends for his people even among their enemies. Pharaoh cruelly seeks Israel's destruction, but his own daughter charitably compassionates a Hebrew child, and not only so, but, beyond her intention, preserves Israel's deliverer. O Lord, how wonderful are thy counsels!

II. Moses well provided with a good nurse, no worse than his own dear mother, v. 7-9. Pharaoh's daughter thinks it convenient that he should have a Hebrew nurse (pity that so fair a child should be suckled by a sable Moor), and the sister of Moses, with art and good management, introduces the mother into the place of a nurse, to the great advantage of the child; for mothers are the best nurses, and those who receive the blessings of the breasts with those of the womb are not just if they give them not to those for whose sake they received them: it was also an unspeakable satisfaction to the mother, who received her son as life from the dead, and now could enjoy him without fear. The transport of her joy, upon this happy turn, we may suppose sufficient to betray her to be the true mother (had there been any suspicion of it) to a less discerning eye than that of Solomon, 1 Kings iii. 27.

III. Moses preferred to be the son of Pharaoh's daughter (v. 10), his parents herein perhaps not only yielding to necessity, having nursed him for her, but too much pleased with the honour thereby done to their son; for the smiles of the world are stronger temptations than its frowns, and more difficult to resist. The tradition of the Jews is that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son he stood fair for the crown: however it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education and improvements of the court, with the help of which, having a great genius, he became master of all the lawful learning of the Egyptians, Acts vii. 22. Note,

1. Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, Ps. cxiii. 7, 8. Many who, by their birth, seem marked for obscurity and poverty, by surprising events of Providence are brought to sit at the upper end of the world, to make men know that the heavens do rule.

2. Those whom God designs for great services he find out ways to qualify and prepare beforehand. Moses, by having his education in a court, is the fitter to be a prince and king in Jeshurun; by having his education in a learned court (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt is the fitter to be employed, in the name of God, as an ambassador to that court.

IV. Moses named. The Jews tell us that his father, at his circumcision, called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, Blessed be Egypt my people, Isa. xix. 25. And his tuition at court was an earnest of the performance of that promise, Isa. xlix. 23, Kings shall be thy nursing fathers, and queens thy nursing mothers.

Display Exodus ii.11-15

Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,

I. He boldly owns and espouses the cause of God's people: When Moses was grown he went out unto his brethren, and looked on their burdens, v. 11. The best exposition of these words we have from an inspired pen, Heb. xi. 24-26, where we are told that by this he expressed,

1. His holy contempt of the honours and pleasures of the Egyptian court; he refused to be called the son of Pharaoh's daughter, for he went out. The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter.

2. His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.

II. He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen (Acts vii. 23, &c.) with design to show how their fathers had always resisted the Holy Ghost (v. 51), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,

1. Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew (v. 11, 12); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His hiding him in the sand signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.

2. Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,

(1.) The unhappy quarrel which Moses observed between two Hebrews, v. 13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note,

[1.] Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect.
[2.] When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.

(2.) The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes (Luke ix. 46, &c.; xxii. 24, &c.), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it is for no cause at all, or no just cause, or none worth speaking of.

(3.) The ill success of his attempt (v. 14): He said, Who made thee a prince? He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having done wrong. 1 Cor. vi. 7, 8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks (Acts ix. 5), and crossed questions with his reprover.

[1.] He challenges his authority: Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a work for God and against sin but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him; but they stood in their own light, and thrust him away, Acts vii. 25, 27.
[2.] He upbraids him with what he had done in killing the Egyptian: Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. I would, and you would not. Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He might have said, "If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter." Note, First, We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.

(4.) The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, v. 15.

[1.] Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith (Heb. xi. 27), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, He feared not the wrath of the king; here it is said he feared, v. 14. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation.
[2.] God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.

Display Exodus ii.16-22

Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen. xxix. 2, &c. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable, and purely accidental, after wards appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe,

I. Concerning the seven daughters of Reuel the priest or prince of Midian.

1. They were humble, and very industrious, according as the employment of the country was: they drew water for their father's flock, v. 16. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their country, should yet apply themselves to some useful business, and what their hand finds to do do it with all their might. Idleness can be no one's honour. If their father was a priest, it teaches us that ministers' children should, in a special manner, be examples of humility and industry.

2. They were modest, and would not ask this strange Egyptian to come home with them (though handsome and a great courtier), till their father sent for him. Modesty is the ornament of woman.

II. Concerning Moses. He was taken for an Egyptian (v. 19); and strangers must be content to be the subjects of mistake; but it is observable,

1. How ready he was to help Reuel's daughters to water their flocks. Though bred in learning and at court, yet he knew how to turn his hand to such an office as this when there was occasion; nor had he learned of the Egyptians to despise shepherds. Note, Those that have had a liberal education yet should not be strangers to servile work, because they know not what necessity Providence may put them in of working for themselves, or what opportunity Providence may give them of being serviceable to others. These young women, it seems, met with some opposition in their employment, more than they and their servants could conquer; the shepherds of some neighbouring prince, as some think, or some idle fellows that called themselves shepherds, drove away their flocks; but Moses, though melancholy and in distress, stood up and helped them, not only to get clear of the shepherds, but, when that was done, to water the flocks. This he did, not only in complaisance to the daughters of Reuel (though that also did very well become him), but because, wherever he was, as occasion offered itself,

(1.) He loved to be doing justice, and appearing in the defence of such as he saw injured, which every man ought to do as far as it is in the power of his hand to do it.
(2.) He loved to be doing good. Wherever the Providence of God casts us we should desire and endeavour to be useful; and, when we cannot do the good we would, we must be ready to do the good we can. And he that is faithful in a little shall be entrusted with more.

2. How well he was paid for his serviceableness. When the young women acquainted their father with the kindnesses they had received from this stranger, he sent to invite him to his house, and made much of him, v. 20. Thus God will recompense the kindnesses which are at any time shown to his children; they shall in no wise lose their reward. Moses soon recommended himself to the esteem and good affection of this prince of Midian, who took him into his house, and, in process of time, married one of his daughters to him (v. 21), by whom he had a son, whom he called Gershom, a stranger there (v. 22), that if ever God should give him a home of his own he might keep in remembrance the land in which he had been a stranger. Now this settlement of Moses in Midian was designed by Providence,

(1.) To shelter him for the present. God will find hiding-places for his people in the day of their distress; nay, he will himself be to them a little sanctuary, and will secure them, either under heaven or in heaven. But,
(2.) It was also designed to prepare him for the great services he was further designed for. His manner of life in Midian, where he kept the flock of his father-in-law (having none of his own to keep), would be of use to him,

[1.] To inure him to hardship and poverty, that he might learn how to want as well as how to abound. Those whom God intends to exalt he first humbles.
[2.] To inure him to contemplation and devotion. Egypt accomplished him as a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet he lacked one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, by a long experience, what it was to live a life of communion with God; and in this he would be greatly furthered by the solitude and retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in Mount Horeb, near which mount he had spent much of his time. Those that know what it is to be alone with God in holy exercises are acquainted with better delights than ever Moses tasted in the court of Pharaoh.

Display Exodus ii.23-25

Here is,

1. The continuance of the Israelites' bondage in Egypt, v. 23. Probably the murdering of their infants did not continue; this part of their affliction attended only the period immediately connected with the birth of Moses, and served to signalize it. The Egyptians now were content with their increase, finding that Egypt was enriched by their labour; so that they might have them for slaves, they cared not how many they were. On this therefore they were intent, to keep them all at work, and make the best hand they could of their labour. When one Pharaoh died, another rose up in his place that was governed by the same maxims, and was as cruel to Israel as his predecessors. If there was sometimes a little relaxation, yet it presently revived again with as much rigour as ever; and probably, as the more Israel were oppressed the more they multiplied, so the more they multiplied the more they were oppressed. Note, Sometimes God suffers the rod of the wicked to lie very long and very heavily on the lot of the righteous. If Moses, in Midian, at any time began to think how much better his condition might have been had he staid among the courtiers, he must of himself think this also, how much worse it would have been if he had had his lot with brethren: it was a great degradation to him to be keeping sheep in Midian, but better so than making brick in Egypt. The consideration of our brethren's afflictions would help to reconcile us to our own.

2. The preface to their deliverance at last.

(1.) They cried, v. 23. Now, at last, they began to think of God under their troubles, and to return to him from the idols they had served, Ezek. xx. 8. Hitherto they had fretted at the instruments of their trouble, but God was not in all their thoughts. Thus hypocrites in heart heap up wrath; they cry not when he binds them, Job xxxvi. 13. But before God unbound them he put it into their hearts to cry unto him, as it is explained, Num. xx. 16. Note, It is a good sign that God is coming towards us with deliverance when he inclines and enables us to cry to him for it.
(2.) God heard, v. 24, 25. The name of God is here emphatically prefixed to four different expressions of a kind intention towards them.

[1.] God heard their groaning; that is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry aloud in the ears of the righteous God, to whom vengeance belongs, especially the groans of God's spiritual Israel; he knows the burdens they groan under and the blessings they groan after, and that the blessed Spirit, by these groanings, makes intercession in them.
[2.] God remembered his covenant, which he seemed to have forgotten, but of which he is ever mindful. This God had an eye to, and not to any merit of theirs, in what he did for them. See Lev. xxvi. 42.
(3.) God looked upon the children of Israel. Moses looked upon them and pitied them (v. 11); but now God looked upon them and helped them.
(4.) God had a respect unto them, a favourable respect to them as his own. The frequent repetition of the name of God here intimates that now we are to expect something great, Opus Deo dignum--A work worthy of God. His eyes, which run to and fro through the earth, are now fixed upon Israel, to show himself strong, to show himself a God in their behalf.

As prophecy had ceased for many ages before the coming of Christ, that the revival and perfection of it in that great prophet might be the more remarkable, so vision had ceased (for aught that appears) among the patriarchs for some ages before the coming of Moses, that God's appearances to him for Israel's salvation might be the more welcome; and in this chapter we have God's first appearance to him in the bush and the conference between God and Moses in that vision. Here is,

I. The discovery God was pleased to make of his glory to Moses at the bush, to which Moses was forbidden to approach too near, ver. 1-5.

II. A general declaration of God's grace and good-will to his people, who were beloved for their fathers' sakes, ver. 6.

III. A particular notification of God's purpose concerning the deliverance of Israel out of Egypt.

1. He assures Moses it should now be done, ver. 7-9.

2. He gives him a commission to act in it as his ambassador both to Pharaoh, (ver. 10) and to Israel, ver. 16.

3. He answers the objection Moses made of his own unworthiness, ver. 11, 12.

4. He gives him full instructions what to say both to Pharaoh and to Israel, ver. 13-18.

5. He tells him beforehand what the issue would be, ver. 19, &c.

Display Exodus iii.1-6

The years of the life of Moses are remarkably divided into three forties: the first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the third a king in Jeshurun; so changeable is the life of men, especially the life of good men. He had now finished his second forty, when he received his commission to bring Israel out of Egypt. Note, Sometimes it is long before God calls his servants out of that work which of old he designed them for, and has been graciously preparing them for. Moses was born to be Israel's deliverer, and yet not a word is said of it to him till he is eighty years of age. Now observe,

I. How this appearance of God to him found him employed. He was keeping the flock (tending sheep) near mount Horeb, v. 1. This was a poor employment for a man of his parts and education, yet he rests satisfied with it, and thus learns meekness and contentment to a high degree, for which he is more celebrated in sacred writ than for all his other learning. Note,

1. In the calling to which we are called we should abide, and not be given to change.

2. Even those that are qualified for great employments and services must not think it strange if they be confined to obscurity; it was the lot of Moses before them, who foresaw nothing to the contrary but that he should die, as he had lived a great while, a poor despicable shepherd. Let those that think themselves buried alive be content to shine like lamps in their sepulchres, and wait till God's time come for setting them on a candlestick. Thus employed Moses was, when he was honoured with this vision. Note,

(1.) God will encourage industry. The shepherds were keeping their flocks when they received the tidings of our Saviour's birth, Luke ii. 8. Satan loves to find us idle; God is well pleased when he find us employed.
(2.) Retirement is a good friend to our communion with God. When we are alone, the Father is with us. Moses saw more of God in a desert than ever he had seen in Pharaoh's court.

II. What the appearance was. To his great surprise he saw a bush burning, when he perceived no fire either from earth or heaven to kindle it, and, which was more strange, it did not consume, v. 2. It was an angel of the Lord that appeared to him; some think, a created angel, who speaks in the language of him that sent him; others, the second person, the angel of the covenant, who is himself Jehovah. It was an extraordinary manifestation of the divine presence and glory; what was visible was produced by the ministry of an angel, but he heard God in it speaking to him.

1. He saw a flame of fire; for our God is a consuming fire. When Israel's deliverance out of Egypt was promised to Abraham, he saw a burning lamp, which signified the light of joy which that deliverance should cause (Gen. xv. 17); but now it shines brighter, as a flame of fire, for God in that deliverance brought terror and destruction to his enemies, light and heat to his people, and displayed his glory before all. See Isa. x. 17.

2. This fire was not in a tall and stately cedar, but in a bush, a thorny bush, so the word signifies; for God chooses the weak and despised things of the world (such as Moses, now a poor shepherd), with them to confound the wise; he delights to beautify and crown the humble.

3. The bush burned, and yet was not consumed, an emblem of the church now in bondage in Egypt, burning in the brick-kilns, yet not consumed; perplexed, but not in despair; cast down, but not destroyed.

III. The curiosity Moses had to enquire into this extraordinary sight: I will turn aside and see, v. 3. He speaks as one inquisitive and bold in his enquiry; whatever it was, he would, if possible, know the meaning of it. Note, Things revealed belong to us, and we ought diligently to enquire into them.

IV. The invitation he had to draw near, yet with a caution not to come too near, nor rashly.

1. God gave him a gracious call, to which he returned a ready answer, v. 4. When God saw that he took notice of the burning bush, and turned aside to see it, and left his business to attend it, then God called to him. If he had carelessly neglected it as an ignis fatuus--a deceiving meteor, a thing not worth taking notice of, it is probable that God would have departed, and said nothing to him; but, when he turned aside, God called to him. Note, Those that would have communion with God must attend upon him, and approach to him, in those ordinances wherein he is pleased to manifest himself, and his power and glory, though it be in a bush; they must come to the treasure, though in an earthen vessel. Those that seek God diligently shall find him, and find him their bountiful rewarder. Draw nigh to God, and he will draw nigh to you. God called him by name, Moses, Moses. This which he heard could not but surprise him much more than what he saw. The word of the Lord always went along with the glory of the Lord, for every divine vision was designed for divine revelation, Job iv. 16, &c.; xxxii. 14-15. Divine calls are then effectual,

(1.) When the Spirit of God makes them particular, and calls us by name. The word calls, Ho, every one! The Spirit, by the application of that, calls, Ho, such a one! I know thee by name, Exod. xxxiii. 12.
(2.) When we return an obedient answer to them, as Moses here, "Here am I, what saith my Lord unto his servant? Here am I, not only to hear what is said, but to do what I am bidden."

2. God gave him a needful caution against rashness and irreverence in his approach,

(1.) He must keep his distance; draw near, but not too near; so near as to hear, but not so near as to pry. His conscience must be satisfied, but not his curiosity; and care must be taken that familiarity do not breed contempt. Note, In all our approaches to God, we ought to be deeply affected with the infinite distance there is between us and God, Eccl. v. 2. Or this may be taken as proper to the Old-Testament dispensation, which was a dispensation of darkness, bondage, and terror, from which the gospel happily frees us, giving us boldness to enter into the holiest, and inviting us to draw near.
(2.) He must express his reverence, and his readiness to obey: Put off thy shoes from off thy feet, as a servant. Putting off the shoe was then what putting off the hat is now, a token of respect and submission. "The ground, for the present, is holy ground, made so by this special manifestation of the divine presence, during the continuance of which it must retain this character; therefore tread not on that ground with soiled shoes." Keep thy foot, Eccl. v. 1. Note, We ought to approach to God with a solemn pause and preparation; and, though bodily exercise alone profits little, yet we ought to glorify God with our bodies, and to express our inward reverence by a grave and reverent behaviour in the worship of God, carefully avoiding everything that looks light, and rude, and unbecoming the awfulness of the service.

V. The solemn declaration God made of his name, by which he would be known to Moses: I am the God of thy father, v. 6.

1. He lets him know that it is God who speaks to him, to engage his reverence and attention, his faith and obedience; for this is enough to command all these: I am the Lord. Let us always hear the word as the word of God, 1 Thess. ii. 13.

2. He will be known as the God of his father, his pious father Amram, and the God of Abraham, Isaac, and Jacob, his ancestors, and the ancestors of all Israel, for whom God was now about to appear. By this God designed,

(1.) To instruct Moses in the knowledge of another world, and to strengthen his belief of a future state. Thus it is interpreted by our Lord Jesus, the best expositor of scripture, who from this proves that the dead are raised, against the Sadducees. Moses, says he, showed it at the bush (Luke xx. 37), that is, God there showed it to him, and in him to us, Matt. xxii. 31, &c. Abraham was dead, and yet God is the God of Abraham; therefore Abraham's soul lives, to which God stands in relation; and, to make his soul completely happy, his body must live again in due time. This promise made unto the fathers, that God would be their God, must include a future happiness; for he never did anything for them in this world sufficient to answer to the vast extent and compass of that great word, but, having prepared for them a city, he is not ashamed to be called their God, Heb. xi. 16; and see Acts xxvi. 6, 7; xxiv. 15.
(2.) To assure Moses of the fulfillment of all those particular promises made to the fathers. He may confidently expect this, for by these words it appears that God remembered his covenant, ch. ii. 24. Note,

[1.] God's covenant-relation to us as our God is the best support in the worst of times, and a great encouragement to our faith in particular promises.
[2.] When we are conscious to ourselves of our own great unworthiness we may take comfort from God's relation to our fathers, 2 Chron. xx. 6.

VI. The solemn impression this made upon Moses: He hid his face, as one both ashamed and afraid to look upon God. Now that he knew it was a divine light his eyes were dazzled with it; he was not afraid of a burning bush till he perceived that God was in it. Yea, though God called himself the God of his father, and a God in covenant with him, yet he was afraid. Note,

1. The more we see of God the more cause we shall see to worship him with reverence and godly fear.

2. Even the manifestations of God's grace and covenant-love should increase our humble reverence of him.

Display Exodus iii.7-10

Now that Moses had put off his shoes (for, no doubt, he observed the orders given him, v. 5), and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage and Moses's banishment, when we may suppose both he and they began to despair, they of being delivered and he of delivering them, at length, the time has come, even the year of the redeemed. Note, God often comes for the salvation of his people when they have done looking for him. Shall he find faith? Luke xviii. 8.

Here is,

I. The notice God takes of the afflictions of Israel (v. 7, 9): Seeing I have seen, not only, I have surely seen, but I have strictly observed and considered the matter. Three things God took cognizance of:--

1. Their sorrows, v. 7. It is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their task-masters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him.

2. Their cry: I have heard their cry (v. 7), it has come unto me, v. 9. Note, God is not deaf to the cries of his afflicted people.

3. The tyranny of their persecutors: I have seen the oppression, v. 9. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things.

II. The promise God makes of their speedy deliverance and enlargement: I have come down to deliver them, v. 8.

1. It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary he is said to come down to do it, as Isa. lxiv. 1.

2. This deliverance was typical of our redemption by Christ, in which the eternal Word did indeed come down from heaven to deliver us: it was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will for the ease and honour of lords proprietors. Note, Whom God by his grace delivers out of a spiritual Egypt he will bring to a heavenly Canaan.

III. The commission he gives to Moses in order hereunto, v. 10. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered (even that would have been a great favour), but he is sent as an ambassador to Pharaoh, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them. Thus is he taken from following the ewes great with young, to a pastoral office much more noble, as David, Ps. lxxviii. 71. Note, God is the fountain of power, and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterwards fetched fishermen from their ships, to be the planters of the Christian church, That the excellency of the power might be of God.

Display Exodus iii.11-15

God, having spoken to Moses, allows him also a liberty of speech, which he here improves; and,

I. He objects his own insufficiency for the service he was called to (v. 11): Who am I? He thinks himself unworthy of the honour, and not par negotio--equal to the task. He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants skill, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves; it is morally impossible to bring them out.

1. Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet he says, Who am I? Note, The more fit any person is for service commonly the less opinion he has of himself: see Judg. ix. 8, &c.

2. The difficulties of the work were indeed very great, enough to startle the courage and stagger the faith of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation.

3. Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous.

4. Yet Moses is the man that does it at last; for God gives grace to the lowly. Modest beginnings are very good presages.

II. God answers this objection, v. 12.

1. He promises him his presence: Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections.

2. He assures him of success, and that the Israelites should serve God upon this mountain. Note,

(1.) Those deliverances are most valuable which open to us a door of liberty to serve God.
(2.) If God gives us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us.

III. He begs instructions for the executing of his commission, and has them, thoroughly to furnish him. He desires to know by what name God would at this time make himself known, v. 13.

1. He supposes the children of Israel would ask him, What is his name? This they would ask either,

(1.) To perplex Moses: he foresaw difficulty, not only in dealing with Pharaoh, to make him willing to part with them, but in dealing with them, to make them willing to remove. They would be scrupulous and apt to cavil, would bid him produce his commission, and probably this would be the trial: "Does he know the name of God? Has he the watch-word?" Once he was asked, Who made thee a judge? Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. Or,
(2.) For their own information. It is to be feared that they had grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the sabbath, so that they needed to be told the first principles of the oracles of God. Or this question, What is his name? amounted to an enquiry into the nature of the dispensation they were now to expect: "How will God in it be known to us, and what may we depend upon from him?"

2. He desires instructions what answer to give them: "What shall I say to them? What name shall I vouch to them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note,

(1.) It highly concerns those who speak to people in the name of God to be well prepared beforehand.
(2.) Those who would know what to say must go to God, to the word of his grace and to the throne of his grace, for instructions, Ezek. ii. 7; iii. 4, 10, 17.
(3.) Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name.

IV. God readily gives him full instructions in this matter. Two names God would now be known by:--

1. A name that denotes what he is in himself (v. 14): I am that I am. This explains his name Jehovah, and signifies,

(1.) That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God I am what I am; but God says absolutely--and it is more than any creature, man or angel, can say-- I am that I am. Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and bliss.
(2.) That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever; he will be what he will be and what he is; see Rev. i. 8.
(3.) That we cannot by searching find him out. This is such a name as checks all bold and curious enquiries concerning God, and in effect says, Ask not after my name, seeing it is secret, Judg. xiii. 18; Prov. xxx. 4. Do we ask what is God? Let it suffice us to know that he is what he is, what he ever was, and ever will be. How little a portion is heard of him! Job xxvi. 14.
(4.) That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, I AM hath sent me unto you.

2. A name that denotes what he is to his people. Lest that name I AM should amuse and puzzle them, he is further directed to make use of another name of God more familiar and intelligible: The Lord God of your fathers hath sent me unto you (v. 15): Thus God had made himself know to him (v. 6), and thus he must make him known to them,

(1.) That he might revive among them the religion of their fathers, which, it is to be feared, was much decayed and almost lost. This was necessary to prepare them for deliverance, Ps. lxxx. 19.
(2.) That he might raise their expectations of the speedy performance of the promises made unto their fathers. Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed; and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods; see 1 Kings xviii. 36. Note, God's covenant-relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial.

Display Exodus iii.16-22

Moses is here more particularly instructed in his work, and informed beforehand of his success.

1. He must deal with the elders of Israel, and raise their expectation of a speedy removal to Canaan, v. 16, 17. He must repeat to them what God had said to him, as a faithful ambassador. Note, That which ministers have received of the Lord they must deliver to his people, and keep back nothing that is profitable. Lay an emphasis on that, v. 17: "I have said, I will bring you up; that is enough to satisfy them, I have said it: " hath he spoken, and will he not make it good? With us saying and doing are two things, but they are not so with God, for he is in one mind and who can turn him? "I have said it, and all the world cannot gainsay it. My counsel shall stand." His success with the elders of Israel would be good; so he is told (v. 18): They shall hearken to thy voice, and not thrust thee away as they did forty years ago. He who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice, having determined to make them willing in this day of power.

2. He must deal with the king of Egypt (v. 18), he and the elders of Israel, and in this they must not begin with a demand, but with a humble petition; that gentle and submissive method must be first tried, even with one who, it was certain, would not be wrought upon by it: We beseech thee, let us go. Moreover, they must only beg leave of Pharaoh to go as far as Mount Sinai to worship God, and say nothing to him of going quite away to Canaan; the latter would have been immediately rejected, but the former was a very modest and reasonable request, and his denying it was utterly inexcusable and justified them in the total deserting of his kingdom. If he would not give them leave to go and sacrifice at Sinai, justly did they go without leave to settle in Canaan. Note, The calls and commands which God sends to sinners are so highly reasonable in themselves, and delivered to them in such a gentle winning way, that the mouth of the disobedient must needs be for ever stopped. As to his success with Pharaoh, Moses is here told,

(1.) That petitions, and persuasions, and humble remonstrances, would not prevail with him, no, nor a mighty hand stretched out in signs and wonders: I am sure he will not let you go, v. 19. Note, God sends his messengers to those whose hardness and obstinacy he certainly knows and foresees, that it may appear he would have them turn and live.
(2.) That plagues should compel him to it: I will smite Egypt, and then he will let you go, v. 20. Note, Those will certainly be broken by the power of God's hand that will not bow to the power of his word; we may be sure that when God judges he will overcome.
(3.) That his people should be more kind to them, and furnish them at their departure with abundance of plate and jewels, to their great enriching: I will give this people favour in the sight of the Egyptians, v. 21, 22. Note,

[1.] God sometimes makes the enemies of his people, not only to be at peace with them, but to be kind to them.
[2.] God has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution; for he sits in the throne judging right.

This chapter,

I. Continues and concludes God's discourse with Moses at the bush concerning this great affair of bringing Israel out of Egypt.

1. Moses objects the people's unbelief (ver. 1), and God answers that objection by giving him a power to work miracles,

(1.) To turn his rod into a serpent, and then into a rod again, ver. 2-5.
(2.) To make his hand leprous, and then whole again, ver. 6-8.
(3.) To turn the water into blood, ver. 9.

2. Moses objects his own slowness of speech (ver. 10), and begs to be excused (ver. 13); but God answers this objection,

(1.) By promising him his presence, ver. 11, 12.
(2.) By joining Aaron in commission with him, ver. 14-16.
(3.) By putting an honour upon the very staff in his hand, ver. 17.

II. It begins Moses's execution of his commission.

1. He obtains leave of his father-in-law to return into Egypt, ver. 18.

2. He receives further instructions and encouragements from God, ver. 19, 21-23.

3. He hastens his departure, and takes his family with him, ver. 20.

4. He meets with some difficulty in the way about the circumcising of his son, ver. 24-26.

5. He has the satisfaction of meeting his brother Aaron, ver. 27, 28.

6. He produces his commission before the elders of Israel, to their great joy, ver. 29-31. And thus the wheels were set a going towards that great deliverance.

Display Exodus iv.1-9

It was a very great honour that Moses was called to when God commissioned him to bring Israel out of Egypt; yet he is with difficulty persuaded to accept the commission, and does it at last with great reluctance, which we should rather impute to a humble diffidence of himself and his own sufficiency than to any unbelieving distrust of God and his word and power. Note, Those whom God designs for preferment he clothes with humility; the most fit for service are the least forward.

I. Moses objects that in all probability the people would not hearken to his voice (v. 1), that is, they would not take his bare word, unless he showed them some sign, which he had not been yet instructed to do. This objection cannot be justified, because it contradicts what God had said (ch. iii. 18), They shall hearken to thy voice. If God says, They will, does it become Moses to say, They will not? Surely he means, "Perhaps they will not at first, or some of them will not." If there should be some gainsayers among them who would question his commission, how should he deal with them? And what course should he take to convince them? He remembered how they had once rejected him, and feared it would be so again. Note,

1. Present discouragements often arise from former disappointments. 2. Wise and good men have sometimes a worse opinion of people than they deserve. Moses sad (v. 1), They will not believe me; and yet he was happily mistaken, for it is said (v. 31), The people believed; but then the signs which God appointed in answer to this objection were first wrought in their sight.

II. God empowers him to work miracles, directs him to three particularly, two of which were now immediately wrought for his own satisfaction. Note, True miracles are the most convincing external proofs of a divine mission attested by them. Therefore our Saviour often appealed to his works (as John v. 36), and Nicodemus owns himself convinced by them, John iii. 2. And here Moses, having a special commission given him as a judge and lawgiver to Israel, has this seal affixed to his commission, and comes supported by these credentials.

1. The rod in his hand is made the subject of a miracle, a double miracle: it is but thrown out of his hand and it becomes a serpent; he resumes it and it becomes a rod again, v. 2-4. Now,

(1.) Here was a divine power manifested in the change itself, that a dry stick should be turned into a living serpent, a lively one, so formidable a one that Moses himself, on whom, it should seem, it turned in some threatening manner, fled from before it, though we may suppose, in that desert, serpents were no strange things to him; but what was produced miraculously was always the best and strongest of the kind, as the water turned to wine: and, then, that this living serpent should be turned into a dry stick again, this was the Lord's doing.
(2.) Here was an honour put upon Moses, that this change was wrought upon his throwing it down and taking it up, without any spell, or charm, or incantation: his being empowered thus to act under God, out of the common course of nature and providence, was a demonstration of his authority, under God, to settle a new dispensation of the kingdom of grace. We cannot imagine that the God of truth would delegate such a power as this to an impostor.
(3.) There was a significancy in the miracle itself. Pharaoh had turned the rod of Israel into a serpent, representing them as dangerous (ch. i. 10), causing their belly to cleave to the dust, and seeking their ruin; but now they should be turned into a rod again: or, thus Pharaoh had turned the rod of government into the serpent of oppression, from which Moses had himself fled into Midian; but by the agency of Moses the scene was altered again.
(4.) There was a direct tendency in it to convince the children of Israel that Moses was indeed sent of God to do what he did, v. 5. Miracles were for signs to those that believed not, 1 Cor. xiv. 22.

2. His hand itself is next made the subject of a miracle. He puts it once into his bosom, and takes it out leprous; he puts it again into the same place, and takes it out well, v. 6, 7. This signified,

(1.) That Moses, by the power of God, should bring sore diseases upon Egypt, and that, at his prayer, they should be removed.
(2.) That whereas the Israelites in Egypt had become leprous, polluted by sin, and almost consumed by oppression (a leper is as one dead, Num. xii. 12), by being taken into the bosom of Moses they should be cleansed and cured, and have all their grievances redressed.
(3.) That Moses was not to work miracles by his own power, nor for his own praise, but by the power of God and for his glory; the leprous hand of Moses does forever exclude boasting. Now it was supposed that, if the former sign did not convince, this latter would. Note, God is willing more abundantly to show the truth of his word, and is not sparing in his proofs; the multitude and variety of the miracles corroborate the evidence.

3. He is directed, when he shall come to Egypt, to turn some of the water of the river into blood, v. 9. This was done, at first, as a sign, but, not gaining due credit with Pharaoh, the whole river was afterwards turned into blood, and then it became a plague. He is ordered to work this miracle in case they would not be convinced by the other two. Note, Unbelief shall be left inexcusable, and convicted of a wilful obstinacy. As to the people of Israel, God had said (ch. iii. 18), They shall hearken; yet he appoints these miracles to be wrought for their conviction, for he that has ordained the end has ordained the means.

Display Exodus iv.10-17

Moses still continues backward to the service for which God had designed him, even to a fault; for now we can no longer impute it to his humility and modesty, but must own that here was too much of cowardice, slothfulness, and unbelief in it. Observe here,

I. How Moses endeavours to excuse himself from the work.

1. He pleads that he was no good spokesman: O my Lord! I am not eloquent, v. 10. He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought, and solid judgment, but had not a voluble tongue, or ready utterance, and therefore he thought himself unfit to speak before great men about great affairs, and in danger of being run down by the Egyptians. Observe,

(1.) We must not judge of men by the readiness and fluency of their discourse. Moses was mighty in word (Acts vii. 22), and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew (Deut. xxxii. 2), though he did not deliver himself with that readiness, ease, and elegance, that some do, who have not the tenth part of his sense. St. Paul's speech was contemptible, 2 Cor. x. 10. A great deal of wisdom and true worth is concealed by a slow tongue.
(2.) God is pleased sometimes to make choice of those as his messengers who have fewest of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Spirit made them such.

2. When this plea was overruled, and all his excuses were answered, he begged that God would send somebody else on this errand and leave him to keep sheep in Midian (v. 13): "Send by any hand but mine; thou canst certainly find one much more fit." Note, An unwilling mind will take up with a sorry excuse rather than none, and is willing to devolve those services upon others that have any thing of difficulty or danger in them.

II. How God condescends to answer all his excuses. Though the anger of the Lord was kindled against him (v. 14), yet he continued to reason with him, till he had overcome him. Note, Even self-diffidence, when it grows into an extreme--when it either hinders us from duty or clogs us in duty, or when it discourages our dependence upon the grace of God--is very displeasing to him. God justly resents our backwardness to serve him, and has reason to take it ill; for he is such a benefactor as is before-hand with us, and such a rewarder as will not be behind-hand with us. Note further, God is justly displeased with those whom yet he does not reject: he vouchsafes to reason the case even with his froward children, and overcomes them, as he did Moses here, with grace and kindness.

1. To balance the weakness of Moses, he here reminds him of his own power, v. 11.

(1.) His power in that concerning which Moses made the objection: Who has made man's mouth? Have not I the Lord? Moses knew that God made man, but he must be reminded now that God made man's mouth. An eye to God as Creator would help us over a great many of the difficulties which lie in the way of our duty, Ps. cxxiv. 8. God, as the author of nature, has given us the power and faculty of speaking; and from him, as the fountain of gifts and graces, comes the faculty of speaking well, the mouth and wisdom (Luke xxi. 15), the tongue of the learned (Isa. l. 4); he pours grace into the lips, Ps. xlv. 2.
(2.) His power in general over the other faculties. Who but God makes the dumb and the deaf, the seeing and the blind?

[1.] The perfections of our faculties are his work, he makes the seeing; he formed the eye (Ps. xciv. 9); he opens the understanding, the eye of the mind, Luke xxiv. 45.
[2.] Their imperfections are from him too; he make the dumb, and deaf, and blind. Is there any evil of this kind, and the Lord has not done it? No doubt he has, and always in wisdom and righteousness, and for his own glory, John ix. 3. Pharaoh and the Egyptians were made deaf and blind spiritually, as Isa. vi. 9, 10. But God knew how to manage them, and get himself honour upon them.

2. To encourage him in this great undertaking, he repeats the promise of his presence, not only in general, I will be with thee (ch. iii. 12), but in particular, "I will be with thy mouth, so that the imperfection in thy speech shall be no prejudice to thy message." It does not appear that God did immediately remove the infirmity, whatever it was; but he did that which was equivalent, he taught him what to say, and then let the matter recommend itself: if others spoke more gracefully, none spoke more powerfully. Note, Those whom God employs to speak for him ought to depend upon him for instructions, and it shall be given them what they shall speak, Matt. x. 19.

3. He joins Aaron in commission with him. He promises that Aaron shall meet him opportunely, and that he will be glad to see him, they having not seen one another (it is likely) for many years, v. 14. He directs him to make use of Aaron as his spokesman, v. 16. God might have laid Moses wholly aside, for his backwardness to be employed; but he considered his frame, and ordered him an assistant. Observe,

(1.) Two are better than one, Eccl. iv. 9. God will have his two witnesses (Rev. xi. 3), that out of their mouths every word may be established.
(2.) Aaron was the brother of Moses, divine wisdom so ordering it, that their natural affection one to another might strengthen their union in the joint execution of their commission. Christ sent his disciples two and two, and some of the couples were brothers.
(3.) Aaron was the elder brother, and yet he was willing to be employed under Moses in this affair, because God would have it so.
(4.) Aaron could speak well, and yet was far inferior to Moses in wisdom. God dispenses his gifts variously to the children of men, that we may see our need one of another, and each may contribute something to the good of the body, 1 Cor. xii. 21. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this embassy.
(5.) God promises, I will be with thy mouth, and with his mouth. Even Aaron, that could speak well, yet could not speak to purpose unless God was with his mouth; without the constant aids of divine grace the best gifts will fail.

4. He bids him take the rod with him in his hand (v. 17), to intimate that he must bring about his undertaking rather by acting than by speaking; the signs he should work with this rod might abundantly supply the want of eloquence; one miracle would do him better service than all the rhetoric in the world. Take this rod, the rod he carried as a shepherd, that he might not be ashamed of that mean condition out of which God called him. This rod must be his staff of authority, and must be to him in stead both of sword and sceptre.

Display Exodus iv.18-23

Here,

I. Moses obtains leave of his father-in-law to return into Egypt, v. 18. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.

II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And,

1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, v. 19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, &c. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Ps. cxlii. 3.

2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, v. 21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour.

3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord.

4. Words are put into his mouth with which to address Pharaoh, v. 22, 23. God had promised him (v. 12), I will teach thee what thou shalt say; and here he does teach him.

(1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord.
(2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer. ii. 14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused."
(3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal. iii. 17.
(4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle.

III. Moses addresses himself to this expedition. When God had assured him (v. 19) that the men were dead who sought his life, immediately it follows (v. 20), he took his wife, and his sons, and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision.

Display Exodus iv.24-31

Moses is here going to Egypt, and we are told,

I. How God met him in anger, v. 24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,

1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note,

(1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (1 Sam. ii. 29); and see Matt. x. 37.
(2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.

2. God's displeasure against him. He met him, and, probably by a sword in an angel's hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note,

(1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it.
(2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.

3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words--solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it)--I cannot determine: but we learn,

(1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected.
(2.) The putting away of our sins is indispensably necessary to the removal of God's judgements. This is the voice of every rod, it calls to us to return to him that smites us.

4. The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note,

(1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease.
(2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David's zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so.
(3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.

II. How Aaron met him in love, v. 27, 28.

1. God sent Aaron to meet him, and directed him where to find him, in the wilderness that lay towards Midian. Note, The providence of God is to be acknowledged in the comfortable meeting of relations and friends.

2. Aaron made so much haste, in obedience to his God, and in love to his brother, that he met him in the mount of God, the place where God had met with him.

3. They embraced one another with mutual endearments. The more they saw of God's immediate direction in bringing them together the more pleasant their interview was: they kissed, not only in token of brotherly affection, and in remembrance of ancient acquaintance, but as a pledge of their hearty concurrence in the work to which they were jointly called.

4. Moses informed his brother of the commission he had received, with all the instructions and credentials affixed to it, v. 28. Note, What we know of God we should communicate for the benefit of others; and those that are fellow-servants to God in the same work should use a mutual freedom, and endeavour rightly and fully to understand one another.

III. How the elders of Israel met him in faith and obedience. When Moses and Aaron first opened their commission in Egypt, said what they were ordered to say, and, to confirm it, did what they were ordered to do, they met with a better reception than they promised themselves, v. 29-31.

1. The Israelites gave credit to them: The people believed, as God had foretold (ch. iii. 18), knowing that no man could do those works that they did, unless God were with him. They gave glory to God: They bowed their heads and worshipped, therein expressing not only their humble thankfulness to God, who had raised them up and sent them a deliverer, but also their cheerful readiness to observe orders, and pursue the methods of their deliverance.

Moses and Aaron are here dealing with Pharaoh, to get leave of him to go and 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.

Display Exodus v.1-2

Moses and Aaron, having delivered their message to the elders of Israel, with whom they found good acceptance, are now to deal with Pharaoh, to whom they come in peril of their lives-- Moses particularly, who perhaps was out-lawed for killing the Egyptian forty years before, so that if any of the old courtiers should happen to remember that against him now it might cost him his head. Their message itself was displeasing, and touch Pharaoh both in his honour and in his profit, two tender points; yet these faithful ambassadors boldly deliver it, whether he will hear or whether he will forbear.

I. Their demand is piously bold: Thus saith the Lord God of Israel, Let my people go, v. 1. 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. Moses, it is likely, was directed to call him so, at least it might be inferred from ch. ix. 22, Israel is my son. In this great name they deliver their message: Let my people go.

1. They were God's people, and therefore Pharaoh ought not to detain them in bondage. Note, God will own his own people, though ever so poor and despicable, and will find a time to plead their cause. "The Israelites are slaves in Egypt, but they are my people," says God, "and I will not suffer them to be always trampled upon." See Isa. lii. 4, 5.

2. He expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. Note, God delivers his people out of the hand of their enemies, that they may serve him, and serve him cheerfully, that they may hold a feast to him, which they may do, while they have his favour and presence, even in a wilderness, a dry and barren land.

II. Pharaoh's answer is impiously bold: Who is the Lord, that I should obey his voice? v. 2. Being summoned to surrender, he thus hangs out the flag of defiance, hectors Moses and the God that sends him, and peremptorily refuses to let Israel go; he will not treat about it, nor so much as bear the mention of it. Observe,

1. How scornfully he speaks of the God of Israel: "Who is Jehovah? I neither know him nor care for him, neither value him nor fear him:" it is a hard name that he never heard of before, but he resolves it shall be no bug-bear to him. Israel was now a despised oppressed people, looked on as the tail of the nation, and, by the character they bore, Pharaoh makes his estimate of their God, and concludes that he made no better a figure among the gods than his people did among the nations. Note, Hardened persecutors are more malicious against God himself than they are against his people. See Isa. xxxvii. 23. Again, Ignorance and contempt of God are at the bottom of all the wickedness that is in the world. Men know not the Lord, or have very low and mean thoughts of him, and therefore they obey not his voice, nor will let any thing go for him.

2. How proudly he speaks of himself: "That I should obey his voice; I, the king of Egypt, a great people, obey the God of Israel, a poor enslaved people? Shall I, that rule the Israel of God, obey the God of Israel? No, it is below me; I scorn to answer his summons." Note, Those are the children of pride that are the children of disobedience, Job xli. 34; Eph. v. 6. Proud men think themselves too good to stoop even to God himself, and would not be under control, Jer. xliii. 2. Here is the core of the controversy: God must rule, but man will not be ruled. "I will have my will done," says God: "But I will do my own will," says the sinner.

3. How resolutely he denies the demand: Neither will I let Israel go. Note, Of all sinners none are so obstinate, nor so hardly persuaded to leave their sin, as persecutors are.

Display Exodus v.3-9

Finding that Pharaoh had no veneration at all for God, Moses and Aaron next try whether he had any compassion for Israel, and become humble suitors to him for leave to go and sacrifice, but in vain.

I. Their request is very humble and modest, v. 3. They make no complaint of the rigour they were ruled with. They plead that the journey they designed was not a project formed among themselves, but that their God had met with them, and called them to it. They beg with all submission: We pray thee. The poor useth entreaties; though God may summon princes that oppress, it becomes us to beseech and make supplication to them. What they ask is very reasonable, only for a short vacation, while they went three days' journey into the desert, and that on a good errand, and unexceptionable: "We will sacrifice unto the Lord our God, as other people do to theirs;" and, lastly, they give a very good reason, "Lest, if we quite cast off his worship, he fall upon us with one judgment or other, and then Pharaoh will lose his vassals."

II. Pharaoh's denial of their request is very barbarous and unreasonable, v. 4-9.

1. His suggestions were very unreasonable.

(1.) That the people were idle, and that therefore they talked of going to sacrifice. The cities they built for Pharaoh, and the other fruit of their labours, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretence to increase their burdens.
(2.) That Moses and Aaron made them idle with vain words, v. 9. God's words are here called vain words; and those that called them to the best and most needful business are accused of making them idle. Note, The malice of Satan has often represented the service and worship of God as fit employment for those only that have nothing else to do, and the business only of the idle; whereas indeed it is the indispensable duty of those that are most busy in the world.

2. His resolutions hereupon were most barbarous.

(1.) Moses and Aaron themselves must get to their burdens (v. 4); they are Israelites, and, however God had distinguished them from the rest, Pharaoh makes no difference: they must share in the common slavery of their nation. Persecutors have always taken a particular pleasure in putting contempt and hardship upon the ministers of the churches.
(2.) The usual tale of bricks must be exacted, without the usual allowance of straw to mix with the clay, or to burn the bricks with, that thus more work might be laid upon the men, which if they performed, they would be broken with labour; and, if not, they would be exposed to punishment.

Display Exodus v.10-14

Pharaoh's orders are here put in execution; straw is denied, and yet the work not diminished.

1. The Egyptian task-masters were very severe. Pharaoh having decreed unrighteous decrees, the task-masters were ready to write the grievousness that he had prescribed, Isa. x. 1. Cruel princes will never want cruel instruments to be employed under them, who will justify them in that which is most unreasonable. These task-masters insisted upon the daily tasks, as when there was straw, v. 13. See what need we have to pray that we may be delivered from unreasonable and wicked men, 2 Thess. iii. 2. The enmity of the serpent's seed against the seed of the woman is such as breaks through all the laws of reason, honour, humanity, and common justice.

2. The people hereby were dispersed throughout all the land of Egypt, to gather stubble, v. 12. By this means Pharaoh's unjust and barbarous usage of them came to be known to all the kingdom, and perhaps caused them to be pitied by their neighbours, and made Pharaoh's government less acceptable even to his own subjects: good-will is never got by persecution.

3. The Israelite-officers were used with particular harshness, v. 14. Those that were the fathers of the houses of Israel paid dearly for their honour; for from them immediately the service was exacted, and they were beaten when it was not performed. See here,

(1.) What a miserable thing slavery is, and what reason we have to be thankful to God that we are a free people, and not oppressed. Liberty and property are valuable jewels in the eyes of those whose services and possessions lie at the mercy of an arbitrary power.
(2.) What disappointments we often meet with after the raising of our expectations. The Israelites were now lately encouraged to hope for enlargement, but behold greater distresses. This teaches us always to rejoice with trembling.
(3.) What strange steps God sometimes takes in delivering his people; he often brings them to the utmost straits when he is just ready to appear for them. The lowest ebbs go before the highest tides; and very cloudy mornings commonly introduce the fairest days, Deut. xxxii. 36. God's time to help is when things are at the worst; and Providence verifies the paradox, The worse the better.

Display Exodus v.15-23