An Exposition of the Old and New Testament (1828)/Exodus
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE SECOND BOOK OF MOSES, CALLED
EXODUS.
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 Œconomics, 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. 43. 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. 1. to 19. And then,
II. The establishment of the ordinances which were afterward observed by Israel; ch. 20. to 40. 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 an 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 5. 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.
EXODUS, I.
CHAP. I.
We have here, I. God's kindness to Israel, in multiplying them exceedingly, v. 1..7. II. The Egyptians' wickedness to them, 1. Oppressing and enslaving them, v. 8..14. 2. Murdering their children, v. 15..22. Thus whom the court of heaven blessed, the country of Egypt cursed, and for that reason.
1.NOW these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob. 2. Reuben, Simeon, Levi, and Judah, 3. Issachar, Zebulun, and Benjamin, 4. Dan, and Naphtali, Gad, and Asher. 5. And all the souls that came out of the loins of Jacob, were seventy souls: for Joseph was in Egypt already. 6. And Joseph died, and all his brethren, and all that generation. 7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
In these verses we have,
1. A recital of the names of the twelve patriarchs, as they are called, Acts 7. 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, ch. 46. 27. This was just the number of the nations by which the earth was peopled, according to the account given, ch. 10. 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. 32. 8. Notice is taken of this, here, 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 8. 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 exceeding 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; 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 12. 24. (2.) This wonderful increase was the fulfilment 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 70, but, in the latter half, those 70 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 shall not lie, Hab. 2. 3.
8. Now there arose up a new king over Egypt, which knew not Joseph. 9. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 10. Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. 11. Therefore they did set over them task-masters to afflict them with their burdens. And they built for Pharaoh treasure-cities, Pithom and Raamses. 12. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. 13. And the Egyptians made the children of Israel to serve with rigour: 14. And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
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; (v. 8.) There arose a new king, after several successions in Joseph's time, which knew not Joseph. 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. 9. 5, 15. And 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. 6. 10. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, Rev. 14. 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. 5. 2. Note, Those that are unmindful of their other benefactors, it is to be feared, will forget the supreme Benefactor, 1 John 4. 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 unto 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 4. 12, &c. Esth. 3. 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 burthens 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 his building, (they made him treasure-cities,) and in his 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 task-masters set over them, who were directed, not only to burthen them, but, as much as might be, to afflict them with their burthens, 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 thereby, (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. 24. 14.) that they served other gods in Egypt; and though it is not mentioned here in this history, yet we find, (Ezek. 20. 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 oppression 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. They that take counsel against the Lord and his Israel, do but imagine a vain thing, (Ps. 2. 1.) and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will.
15. And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah: 16. And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him ; but if it be a daughter, then she shall live. 17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive. 18. And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men-children alive? 19. And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. 20. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. 21. And it came to pass, because the midwives feared God, that he made them houses. 22. And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
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 find some occasion perhaps; to be thus bloody toward the infants, whom all must own to be innocent, was a sin which they had no cloak for. Note, 1. There is more cruelty in the corrupt heart of man than one would imagine, Rom. 3. 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 man should be so barbarous and blood-thirsty as the persecutors of God's people have been, Rev. 17. 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 sufficientlv proved themselves agents for that great red dragon, who stood to devour the man-child as soon as it was born, Rev. 12. 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, that 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 3. 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 is plain, by ch. 2. 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, (1.) If men's commands be any way contrary to the commands of God, we must obey God and not man, Acts 4. 19.—5. 29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. (2.) Where the fear of God rules in the heart, it will preserve it from that snare which the inordinate fear of man brings.
3. Their justifying of 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 providence had 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 of 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 prevents them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations.
4. The recompense God gave them for their tenderness toward 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 recompense for it, God made them houses. Observe, The recompense 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. 7. 25. But he that sits in heaven shall laugh at them. See Ps. 2. 4.
CHAP. II.
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 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, v. 1..4. II. His preservation through those perils, and the preferment of his childhood and youth, v, 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 have accepted it, v. 11..14. 2. He retired, that he might reserve himself for further service hereafter, v. 15..22. IV. The dawning of the day of Israel's deliverance, v. 23..25.
1.AND there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him.
Moses was a Levite, both by father and mother. Jacob left Levi under marks of disgrace; (Gen. 49. 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 afterward it became remarkable in many other instances. Observe, concerning this new-born 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 elder than he, born to them before that 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 bare, Luke 23. 29. Better so, than bring forth children to the murderer, Hos. 9. 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. And Moses, who was afterward to bring Israel out of this house of bondage, had himself like to have fallen a sacrifice to the fury of the oppressor; God so ordering it, that, being afterward 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 7. 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 afterward, ch. 34. 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, (Judg. 13. 24, 25.) an early forwardness into Samuel, (l Sam. 2. 18.) wrought an early deliverance for David, (1 Sam. 17. 37.) and began betimes with Timothy, 2 Tim. 3. 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. 2. 13.) and was wonderfully preserved, when many innocents were butchered. It is said, (Heb. 11. 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, (1) Faith in God's promise is so far from superseding, that it rather excites and quickens to, the use of lawful means for obtaining mercy. Duty is our's, events are God's. (2.) Faith in God will set us above the insnaring 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. 147. 2.) they are his outcasts, Isa. 16. 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. 27. 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, had been to tempt Providence; but when they could not, it was bravely to trust to Providence. "Nothing venture, nothing win;" If I perish, I perish.
5. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it. 6. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children. 7. Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? 8. And Pharaoh's daughter said unto her, Go. And the maid went and called the child's mother 9. And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 10. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.
Here is,
1. 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 tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general, considered in this pitiable state! Ezek. 16. 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. 22. 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.
2. 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 3. 27.
3. 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 hardly resisted. 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 7. 22. Note, (1.) Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, Ps. 113. 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 finds 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.
4. 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 a 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. 19. 25. And his tuition at court was an earnest of the performance of that promise, (Isa. 49. 23.) Kings shall be thy nursing fathers, and queens thy nursing-mothers.
11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. 12. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand. 13. And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? 14. And he said, Who made thee a prince and a judge over us? Intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known. 15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
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. 11. 24..26. where we are told that this bespeaks, 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 burthens, 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 afterward to do for God and his Israel, in two little instances, related particularly by Stephen, (Acts 7. 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 it. Now, observe,
1. Moses was afterward 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 task-masters, 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 Jews' 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 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 spake trembling.
2. Moses was afterward to be employed in governing Israel, and, as a specimen of that, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterward 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' strife; (Luke 9. 46, &c.—22. 24, &c.) for he was a Prophet like unto Moses, a healing Prophet, a Peace-Maker, 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 was for no cause at all, or no just cause, or none worth speaking of.
(3.) The ill success cf 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. 6. 6..8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he cannot bear it, he kicks against the pricks, (Acts 9. 5.) and crosses 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 word 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 7. 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, afterward, their despising of Canaan kept them out of it forty years more. I would, and ye would not. Note, Men know not what they do, nor what enemies they are to their own interests, 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 of 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 over-rule 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 were 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. 11. 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, came. 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 afterward 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.
16. Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. 17. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. 18. And when they came to Reuel their father, he. said, How is it that ye are come so soon to-day? 19. And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. 20. And he said unto his daughters, And where is he? Why is it that ye have left the man? Call him, that he may eat bread, 21. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. 22. And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.
Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen. 29. 2, &c. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable and purely accidental, afterward 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, yet should 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 that sex.
II. Concerning Moses; he was taken for an Egyptian; (v. 19.) and strangers must be content to be mistaken; 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 woman 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. God humbles those first, whom he intends to exalt. [2.] To inure him to contemplation and devotion. Egypt accomplished him for a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterward of use to him; but yet lacketh he 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.
23. And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. 24. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25. And God looked upon the children of Israel, and God had respect unto them.
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 heavy on the lot of the righteous. If Moses, in Midian, at anytime 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 his 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 affliction should 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. 20. 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 36. 13. But before God unbound them, he put it into their hearts to cry unto him, as it is explained, Num. 20. 16. Note, It is a good sign that God is coming toward 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 toward 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 loud in the ears of the righteous God, to whom vengeance belongs; especially the groans of God's spiritual Israel; he knows the burthens 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 their's, in what he did for them. See Lev. 26. 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 respect unto them, a favourable respect unto 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.
CHAP. III.
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, which Moses was forbidden to approach too near to, v. 1..5. II. A general declaration of God's grace and good-will to his people, who were beloved for their fathers' sakes, v. 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, v. 7..9. 2. He gives him a commission to act in it, as his ambassador both to Pharaoh (v. 10.) and to Israel, v. 16. 3. He answers the objection Moses made of his own unworthiness, v. 11, 12. 4. He gives him full instructions what to say, both to Pharaoh and to Israel, v. 13..18. 5. He tells him beforehand what the issue would be, v. 19..22.
1.NOW Moses kept the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the back side of the desert, and came to the mountain of God, even to Horeb. 2. And the angel of the Lord appeared unto him in a flame of fire, out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5. And he said. Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
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 the second forty, when he received his commission to bring Israel out of Egypt. Note, Sometimes it is long before God calls his servants out to that work which of old he designed them for, and has been graciouly 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, that is, 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 in 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 2. 8. Satan loves to find us idle; God is well pleased when he finds 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. 15. 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. 10.17. 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 inquire into this extraordinary sight; (v. 3.) I will turn aside and see. He speaks as one inquisitive and bold in his inquiry; whatever it was, he would, if possible, know the meaning of it. Note, Things revealed belong to us, and we ought diligently to inquire 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 4. 16, &c.—33. 14..16. 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. 33. 12.) and, (2.) They are then effectual, 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 that infinite distance that is between us and God, Eccl. 5. 2. Or, this may be taken as proper to the Old Testament dispensation, which was a dispensation of darkness, bondage, and terror, which the gospel happily frees us from, 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; the putting off the shoe was then what the 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 there, and during the continuance of that; therefore tread not on that ground with soiled shoes. "Keep thy foot, Eccl. 5. 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 every thing 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; (v. 6.) I am the God of thy father.
1. He lets him know it is God that speaks to him, to engage his reverence and attention, his faith and obedience; for that is enough to command all these, I am the Lord. Let us always hear the word, as the word of God, 1 Thess. 2. 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 strengthen his belief of a future state. Thus it is interpreted by our Lord Jesus, the best expositor of scripture, who from hence proves that the dead are raised, against the Sadducees; Moses, says he, showed it at the bush; (Luke 20. 37.) that is, "God there showed it to him, and in him to us," Matt. 22. 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 any thing 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. 11. 16.) and see Acts 26. 6, 7.—24. 15. (2.) To assure Moses of the performance of all those particular promises made to the fathers; he may confidently expect that, for by these words it appears God remembered his covenant, ch. 2. 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. 20. 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.
7. And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their task-masters; for I know their sorrows; 8. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
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' 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 is come, even the year of the redeemed. Note, God often comes for the salvation of his people then when they have done looking for him; Shall he find faith? Luke 18. 8.
Here is,
1. 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 is 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 all these things.
2. The promise God makes of their speedy deliverance and enlargement; (v. 8.) I am come down to deliver them. (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. 64. 1. (2.) This deliverance was typical of our redemption by Christ, and in that 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.
3. 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 had been a great favour,) but he is sent as an ambassador to Pharaoh, to treat with him, or rather as an 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. 78. 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.
11. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12. And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 13. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them. The God of your fathers hath sent me unto you; and they shall say unto me, What is his name? What shall I say unto them? 14. And God said unto Moses, I AM THAT I AM: And he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 15. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
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 conduct, 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. 9. 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, yet may do wonders, being strong in the Lord and in the power of his might; and those that are most diffident in 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 particularly 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 give 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 move. 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. (2.) They would ask this question, for their own information. It is to be feared that they were 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 inquiry 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 before-hand. (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. 2. 7.—3. 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 it 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. 1. 8. (3.) That we cannot by searching find him out; this is such a name as checks all bold and curious inquiries concerning God, and, in effect, says, Ask not after my name, seeing it is secret, Judg. 13. 18. Prov. 30. 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 26. 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 farther directed to make use of another name of God, more familiar and intelligible; (v. 15.) The Lord God of your fathers hath sent me unto you. Thus God had made himself known 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. 80. 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 18. 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.
16. Go and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: 17. And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. 18. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt; and you shall say unto him, The Lord God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God. 19. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. 20. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go. 21. And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty; 22. But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
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 expectations of a speedy remove 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: and 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;" his 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. (1.) 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. (2.) 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; that would have been immediately rejected, but this was a very modest and reasonable request, and his denying of it was utterly inexcusable, and justified them in the total deserting of his kingdom. If he would not give them leave to go 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, he 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; (v. 19.) I am sure he will not let you go. 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; (v. 20.) I will smite Egypt, and then he will let you go. Note, Those will certainly be broken by the power of God's hand, that will not bow to the power of his word; we maybe 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; (v. 21, 22.) I will give this people favour in the sight of the Egyptians. Note, First, God sometimes makes the enemies of his people, not only to be at peace with them, but to be kind to them. Secondly, 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.
CHAP. IV.
This chapter, I. Continues and concludes God's discourse with Moses at the bush concerning this great affair of