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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 (Ex 5:1), and he answers their demand with a defiance of God, Ex 5:2. II. They beg leave in the name of Israel (Ex 5:3), and he answers their request with further orders to oppress Israel, Ex 5:4-9. These cruel orders were, 1. Executed by the task-masters, Ex 5:10-14. 2. Complained of to Pharaoh, but in vain, Ex 5:15-19. 3. Complained of by the people to Moses Ex 5:20,21), and by him to God, Ex 5:22,23.
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Sufferings of the Israelites Increased (1491 BC)
简体中文
以色列人的苦楚加重（公元前 1491 年）
¹ 后来摩西、亚伦进去，对法老说：耶和华以色列的神这样说：容我的百姓去，在旷野向我守节。 ² 法老说：耶和华是谁，使我听他的话，容以色列人去呢？我不认识耶和华，也不容以色列人去。
摩西和亚伦既已将所传的话告诉以色列的长老，并蒙他们善意接纳，如今就要去对付法老；他们前去是冒着性命的危险——摩西尤其如此，他大概在四十年前因杀埃及人已被通缉，若是朝中老臣中有人碰巧记起此事来对付他，便可能叫他丧命。他们所传的信息本身就令人不悦，既触犯法老的尊荣，又触犯他的利益——这是两处敏感之处；但这些忠心的使者却大胆地将信息传开，无论他听与不听。
I. 他们的要求是敬虔而大胆的：「耶和华以色列的神这样说：容我的百姓去」（出 5:1）。摩西在同以色列的长老交谈时，受指示称神为*「他们祖宗的神」；但同法老交谈时，他们却称他为「以色列的神」——这是圣经中我们首次看见神被如此称呼：他先前被称为「以色列的神」——指那个人*（创 33:20）；但这里是指以色列——指百姓。当神被称为他们的神的时候，他们正开始被组成一个民族。摩西大概是受指示如此称呼他，至少可由出 9:22 推论：「以色列是我的儿子。」他们奉这伟大的名传达信息：「容我的百姓去。」1. 他们是神的百姓，所以法老不当将他们拘留在奴役中。注意，神必认他自己的百姓，无论他们何等贫穷卑微，并必找到时机为他们申诉。「以色列人在埃及虽作奴仆，但他们是我的百姓」，神说，*「我必不容他们常常被践踏。」*见赛 52:4,5。2. 他盼望他们献上服事和祭物，所以他们必须获准去到可以自由履行信仰、既不冒犯埃及人、也不被埃及人冒犯的地方。注意，神将他的百姓从仇敌手中救出来，为要使他们事奉他，并且欢欢喜喜地事奉他，使他们可以向他守节——只要他们有他的恩宠和同在，即使在旷野——干旱荒芜之地，也可以如此行。
II. 法老的回答是不敬虔地大胆的：「耶和华是谁，使我听他的话呢？」（出 5:2）。他既被传唤来投降，便这样挂出挑衅的旗号，威吓摩西和差遣摩西的神，并且毫不容情地拒绝释放以色列；他不愿就此谈判，甚至连提也不肯提。请观察，1. 他何等藐视地论到以色列的神：「耶和华是谁？我不认识他，也不在乎他，既不看重他，也不畏惧他。」这是一个他从未听过的生名，但他决意不让它成为吓唬他的鬼怪。以色列此时是被人藐视、受压迫的民族，被看作万民中的尾巴，法老便凭他们外在的情形来估量他们的神，断定他在众神之中并不比他的百姓在列国中显得更为体面。注意，顽梗的逼迫者对神自己的恶毒，胜过对他百姓的恶毒。见赛 37:23。再者，对神的无知和轻蔑，乃是世界一切邪恶的根源。人不认识主，或对他只有极低微卑鄙的想法，所以他们不听从他的话，也不肯为他放走任何东西。2. 他何等骄傲地论到自己：「使我听他的话；」我，埃及的王，一个伟大的国民，竟要听从以色列的神，一个贫穷受奴役的国民的神吗？我，治理神之以色列的，竟要听从以色列的神？不，这有失我的身份；我耻于答复他的传唤。注意，「悖逆之子」就是「骄傲之子」（伯 41:34；弗 5:6）。骄傲的人以为自己太尊贵，甚至不肯向神自己低头，不愿受任何约束（耶 43:2）。争端的要害在此：神要掌权，人却不肯受治。「我要我的旨意成就」，神说；「但我要行我自己的旨意」，罪人说。3. 他何等决然地拒绝所求：*「我也不容以色列人去。」*注意，在一切罪人中，没有比逼迫者更顽固、更难被劝服离开其罪的。
³ 他们说：希伯来人的神遇见了我们。求你容我们往旷野去，走三天的路程，祭祀耶和华我们的神，免得他用瘟疫或刀剑攻击我们。 ⁴ 埃及王对他们说：摩西、亚伦啊！你们为什么叫百姓旷工呢？你们去担你们的担子。 ⁵ 又说：看哪，这地的以色列人如今众多，你们竟叫他们歇下担子。 ⁶ 当天，法老吩咐督工的和官长说： ⁷ 你们不可照常把草给百姓做砖，叫他们自己去捡草。 ⁸ 他们素常做砖的数目，你们仍旧向他们要，一点不可减少；因为他们是懒惰的，所以呼求说：容我们去祭祀我们的神。 ⁹ 你们要把更重的工夫加在这些人身上，叫他们劳碌，不听虚谎的言语。
摩西和亚伦见法老对神毫无敬畏之心，便接着试看他是否对以色列有所怜悯，便谦卑地恳求他容他们去献祭，却是徒然。
I. 他们的恳求极其谦卑而节制（出 5:3）。他们毫不抱怨自己所受的严苛管辖。他们辩称他们所要行的路程，并非他们中间私自筹谋的计划，而是他们的神遇见了他们，呼召他们去行。他们以完全的顺服恳求：「求你。」贫穷人常发出恳求；虽然神可以传唤压迫人的君王，我们却宜于向他们恳切求恩。他们所求的十分合理，不过是一段短期休假——到旷野走三天的路程，且是为着一件善事，无可非议：「我们要祭祀耶和华我们的神」，正如别民向他们的神所作的一样；末了，他们还提出一个很好的理由：「免得我们若完全废弃对他的敬拜，他便以这样或那样的灾祸攻击我们，那时法老便要失去他的藩属了。」
II. 法老对他们的请求的拒绝极其野蛮而不合理（出 5:4-9）。
1. 他的暗示极不合理。（1）他说百姓是懒惰的，所以他们才谈论要去献祭。他们为法老所建的城，以及他们劳作的其他成果，都是他们并不懒惰的见证；然而他竟如此卑鄙地诬赖他们，好为自己加重他们担子的借口。（2）他说摩西和亚伦用虚谎的言语使他们懒惰（出 5:9）。神的话语在此被称为虚谎的言语；那召他们去行那最美好、最必要之工的人，反被诬告为使他们懒惰。注意，撒但的恶毒常常把事奉和敬拜神描绘成只适合那些无所事事之人的事，只是懒惰人的行业；其实它乃是世上最忙碌之人不可推诿的本分。
2. 他据此所定的决策极其野蛮。（1）摩西和亚伦自己也要去*「担他们的担子」*（出 5:4）；他们是以色列人，无论神如何把他们从其余的人中分别出来，法老却一视同仁：他们必与本国同胞同受为奴之苦。逼迫者向来特别乐于将藐视和苦待加在教会的牧者身上。（2）素常的砖数仍要照交，却不给素常配给的草——用来与泥土混合，或用来烧砖——如此便要把更重的工夫加在这些人身上，他们若作成，便要因劳碌而筋疲力尽；若作不成，便要受罚。
¹⁰ 这样，督工的和官长出来对百姓说：法老这样说：我不将草给你们。 ¹¹ 你们自己去捡草吧！工却不可减少。 ¹² 于是百姓散在埃及遍地，捡碎秸当作草。 ¹³ 督工的催着说：你们当一天完一天的工，与先前有草一样。 ¹⁴ 法老的督工的，责打以色列人的官长，说：你们昨天今天为什么没有照常的数目做砖，如先前所作的呢？
法老的命令在此付诸执行；草被拒绝，但工却不减。1. 埃及的督工极其严酷。法老既定了不义的律例，督工的便乐于写下他所规定的欺压（赛 10:1）。残忍的君王从来不乏残忍的工具在手下听用，这些人必为他们所行最不合理的事辩护。这些督工坚持日日的工夫，正如先前有草的时候一样（出 5:13）。可见我们何等需要祷告，「求主救我们脱离无理之恶人」（帖后 3:2）。蛇的后裔对女人后裔的仇恨，足以冲破一切理智、荣誉、人道和公理的法则。2. 百姓因此散在埃及遍地捡碎秸（出 5:12）。借着这手段，法老对他们不义和野蛮的待遇传遍了全国，也许因此得到邻舍的怜悯，并使法老的政权在他自己的臣民眼中也不那么可悦：逼迫从来不能赢得好感。3. 以色列人的官长受到特别的苛待（出 5:14）。那些作以色列人家主的人，为他们的尊荣付出了昂贵的代价；因为服事是直接向他们索取的，他们若作不成，便被责打。在此请看，（1）奴役何等悲惨，我们有何等理由感谢神，因为我们是自由的人，并未受压迫。自由和财产，在那些服事和产业都任凭专断之权摆布的人眼中，乃是宝贵的珠宝。（2）我们在期望提高之后，常常遭遇何等的失望。以色列人如今刚刚得到鼓励，可望得以舒展，不料却遇见更大的灾难。这教训我们总要*「战战兢兢地欢乐」。（3）神在拯救他百姓时，有时采取何等奇特的步骤；他往往在他们正要显现为他们行事之前，先把他们带到极度的困境。最低的退潮在最高的涨潮之前；多云的清晨往往引进最晴朗的日子（申 32:36）。神帮助的时辰乃在事情最坏的时候；而护理印证了这悖论：「越坏越好。」*
¹⁵ 以色列人的官长就来哀求法老说：你为什么这样待你的仆人？ ¹⁶ 督工的不把草给仆人，并且对我们说：做砖吧！看哪，你仆人挨了打；其实是你百姓的错。 ¹⁷ 但法老说：你们是懒惰的！你们是懒惰的！所以说：容我们去祭祀耶和华。 ¹⁸ 现在你们去做工吧！草是不给你们的，砖却要如数交纳。 ¹⁹ 以色列人的官长听说：你们每天做砖的工，一点不可减少，就知道遭遇祸患了。 ²⁰ 他们从法老出来，正遇见摩西、亚伦站在对面。 ²¹ 就向他们说：愿耶和华鉴察你们，施行判断；因你们使我们在法老和他臣仆面前有了臭名，把刀交在他们手中杀我们。 ²² 摩西回到耶和华那里，说：主啊，你为什么苦待这百姓呢？为什么打发我去呢？ ²³ 自从我去见法老奉你的名说话，他就苦待这百姓，你一点也没有拯救他们。
工头陷入极大的两难：要么苦待手下的人，要么被上司所苦待；然而，看来他们宁愿受暴君之苦，也不肯施行暴虐；他们果然受了苦。在这*「遭遇祸患」*的处境中（出 5:19），请观察，
I. 他们向法老投诉是何等合理：他们*「来哀求法老」（出 5:15）。他们既受了冤屈，除了向那为保护受屈者而设立的最高权柄申诉之外，还能到哪里去呢？法老虽然败坏，他受压迫的臣民仍有向他申诉的自由；并没有律法禁止请愿：他们对自己处境的陈述非常谦逊，却也很动人（出 5:16）：「你仆人挨了打」（在如此风波之中，无疑打得够重了），然而「其实是你百姓的错」——是那些督工的，他们不给我们作工所必需的条件。注意，那些自己最该受责备的人，往往最严厉地责备别人。但他们这次申诉得到什么呢？反而雪上加霜。1. 法老讥诮他们（出 5:17）；他们几乎被劳碌累死，他却说他们懒惰：他们忍受了殷勤的疲乏，却背上了怠惰的名声，而所凭的根据无非是他们曾说：「容我们去献祭。」注意，最好的行为常常被冠以最坏的名称；在最美好的事上之圣洁殷勤，常被人诟病为对世事之有罪的疏忽。我们所幸的是，人不是我们的审判者，审判我们的是神——他知道我们行事所凭的原则为何。那些殷勤献祭给耶和华的人，在神面前必不至受「又恶又懒的仆人」之判决，尽管在人面前未必如此。2. 他把他们的担子加重：「现在你们去做工吧」（出 5:18）。注意，「恶人从他心里所存的恶，就发出恶来」*；除了更多不义之外，从不义的人还能期望什么呢？
II. 他们对摩西和亚伦的抱怨是何等不合理：「愿耶和华鉴察你们，施行判断」（出 5:21）。这是不公道的。摩西和亚伦已经充分表明他们对以色列得自由的热心善意；然而，只因事情没有立即如他们所期望的那样成功，他们便被斥为加重他们奴役的帮凶。他们本当在神面前自卑，承担自己的罪所带来的羞耻——正是这罪使美物远离他们；但他们非但不这样，反而攻击他们最好的朋友，向他们拯救的器皿发怒，只因在成就这事的过程中遇到一些小小的困难和阻碍。注意，那些蒙召为神和他们世代作公众服事的人，必预期要受试验——不但受骄傲仇敌的恶毒威吓，也受不思想的朋友之不公不义的责备，这些人只凭外貌判断，目光短浅。那么摩西在这困境中作的是什么呢？事情的结果与他的期望相反——甚至相违——使他的心伤痛；他们的责备极其刺骨，如骨中之剑；但是，1. 他*「回到耶和华那里」（出 5:22），把这事告诉他，把案情摆在他面前：他知道他所言所行都是照神的指示；所以为这事而加在他身上的责难，他看作是针对神的，便像希西家那样，因为关心这事，便把它展开在神面前，向他申诉。请比较耶 20:7-9。注意，当我们在尽本分的道路上任何时候感到困惑为难时，我们当转向神，借着信实恳切的祷告把我们的案情向他敞开。若要退却，就当退到他那里，不可退得更远。2. 他与他理论（出 5:22,23）。他不知道如何将护理与应许和他所受的差事调和起来。「这就是神下来拯救以色列吗？我本盼望要作他们的福分，如今竟成了他们的祸患吗？我想把他们救出坑来，他们却更深地陷了进去。」于是他问：（1）「你为什么苦待这百姓呢？」注意，当神正以怜悯的方式走向他的百姓时，他有时所采的方法，使他们觉得自己受了苦待。拯救的器皿在想要帮助的时候，竟成了妨碍；那本盼望成为他们福祉的，竟成了网罗——神允许如此，为要叫我们学习停止倚靠人，并脱离对次要因素的依赖。再者，当神的百姓以为自己受苦待时，他们当借祷告到神面前，向他申诉，这才是到了时候得着更好待遇的途径。（2）「你为什么打发我去呢？」这样，[1] 他抱怨自己未蒙成功：「法老苦待了这百姓，似乎他们拯救的事一步也未曾前进。」注意，神所使用的人，看见自己的劳碌不见功效，心里便极其沉重；更甚者，看见自己的劳碌在结果上（虽不是在动机上）反而有害，那就更难堪了。一位良善的传道人，若察觉自己为要使人知罪归正所作的努力，反倒惹动他们的败坏，坚固他们的偏见，使他们的心刚硬，将他们封闭在不信之中，便心中愁苦。这使他们「心中甚苦」地前去，如先知那样（结 3:14）。或者，[2] 他探问此后当再如何行：「你为什么打发我去呢？」*即：「我当循什么别的方法继续我的使命呢？」注意，在我们工作上的失望，不可把我们从我们的神那里驱走，我们仍当思想我们为何被差。
英文原文
Sufferings of the Israelites Increased (1491 BC)
¹ And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.
² And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.
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, Ex 5:1. 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 (Ge 33:20); 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 Ex 9:22, 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 52:4,5. 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? Ex 5:2. 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 37:23. 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 41:34, Eph 5:6. Proud men think themselves too good to stoop even to God himself, and would not be under control, Jer 43:2. 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.
³ And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.
⁴ And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.
⁵ And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.
⁶ And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,
⁷ Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.
⁸ And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.
⁹ Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.
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, Ex 5:3. 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, Ex 5:4-9.
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, Ex 5:9. 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 (Ex 5:4); 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.
¹⁰ And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.
¹¹ Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.
¹² So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.
¹³ And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.
¹⁴ And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?
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 10:1. 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, Ex 5:13. See what need we have to pray that we may be delivered from unreasonable and wicked men, 2Th 3:2. 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, Ex 5:12. 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, Ex 5:14. 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, De 32:36. God's time to help is when things are at the worst; and Providence verifies the paradox, The worse the better.
¹⁵ Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
¹⁶ There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
¹⁷ But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD.
¹⁸ Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.
¹⁹ And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.
²⁰ And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
²¹ And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.
²² And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?
²³ For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
It was a great strait that the head-workmen were in, when they must either abuse those that were under them or be abused by those that were over them; yet, it should seem, rather than they would tyrannize, they would be tyrannized over; and they were so. In this evil case (Ex 5:19), observe,
I. How justly they complained to Pharaoh: They came and cried unto Pharaoh, Ex 5:15. Whither should they go with a remonstrance of their grievances but to the supreme power, which is ordained for the protection of the injured? As bad as Pharaoh was his oppressed subjects had liberty to complain to him; there was no law against petitioning: it was a very modest, but moving, representation that they made of their condition (Ex 5:16): Thy servants are beaten (severely enough, no doubt, when things were in such a ferment), and yet the fault is in thy own people, the task-masters, who deny us what is necessary for carrying on our work. Note, It is common for those to be most rigorous in blaming others who are most blameworthy themselves. But what did they get by this complaint? It did but make bad worse. 1. Pharaoh taunted them (Ex 5:17); when they were almost killed with working, he told them they were idle: they underwent the fatigue of industry, and yet lay under the imputation of slothfulness, while nothing appeared to ground the charge upon but this, that they said, Let us go and do sacrifice. Note, It is common for the best actions to be mentioned under the worst names; holy diligence in the best business is censured by many as a culpable carelessness in the business of the world. It is well for us that men are not to be our judges, but a God who knows what the principles are on which we act. Those that are diligent in doing sacrifice to the Lord will, with God, escape the doom of the slothful servant, though, with men, they do not. 2. He bound on their burdens: Go now and work. Ex 5:18. Note, wickedness proceedeth from the wicked; what can be expected from unrighteous men but more unrighteousness?
II. How unjustly they complained of Moses and Aaron: The Lord look upon you, and judge, Ex 5:21. This was not fair. Moses and Aaron had given sufficient evidence of their hearty good-will to the liberties of Israel; and yet, because things succeed not immediately as they hoped, they are reproached as accessaries to their slavery. They should have humbled themselves before God, and taken to themselves the shame of their sin, which turned away good things from them; but, instead of this, they fly in the face of their best friends, and quarrel with the instruments of their deliverance, because of some little difficulties and obstructions they met with in effecting it. Note, Those that are called out to public service for God and their generation must expect to be tried, not only by the malicious threats of proud enemies, but by the unjust and unkind censures of unthinking friends, who judge only by outward appearance and look but a little way before them. Now what did Moses do in this strait? It grieved him to the heart that the event did not answer, but rather contradict, his expectation; and their upbraidings were very cutting, and like a sword in his bones; but, 1. He returned to the Lord (Ex 5:22), to acquaint him with it, and to represent the case to him: he knew that what he had said and done was by divine direction; and therefore what blame is laid upon him for it he considers as reflecting upon God, and, like Hezekiah, spreads it before him as interested in the cause, and appeals to him. Compare this with Jer 20:7-9. Note, When we find ourselves, at any time, perplexed and embarrassed in the way of our duty, we ought to have recourse to God, and lay open our case before him by faithful and fervent prayer. If we retreat, let us retreat to him, and no further. 2. He expostulated with him, Ex 5:22,23. He knew not how to reconcile the providence with the promise and the commission which he had received. "Is this God's coming down to deliver Israel? Must I, who hoped to be a blessing to them, become a scourge to them? By this attempt to get them out of the pit, they are but sunk the deeper into it." Now he asks, (1.) Wherefore hast thou so evil entreated this people? Note, Even when God is coming towards his people in ways of mercy, he sometimes takes such methods as that they may think themselves but ill treated. The instruments of deliverance, when they aim to help, are found to hinder, and that becomes a trap which, it was hoped, would have been for their welfare, God suffering it to be so that we may learn to cease from man, and may come off from a dependence upon second causes. Note, further, When the people of God think themselves ill treated, they should go to God by prayer, and plead with him, and that is the way to have better treatment in God's good time. (2.) Why is it thou hast sent me? Thus, [1.] He complains of his ill success: "Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance." Note, It cannot but sit very heavily upon the spirits of those whom God employs for him to see that their labour does no good, and much more to see that it does hurt eventually, though not designedly. It is uncomfortable to a good minister to perceive that his endeavours for men's conviction and conversion do but exasperate their corruptions, confirm their prejudices, harden their hearts, and seal them up under unbelief. This makes them go in the bitterness of their souls, as the prophet, Eze 3:14. Or, [2.] He enquires what was further to be done: Why hast thou sent me? that is, "What other method shall I take in pursuance of my commission?" Note, Disappointments in our work must not drive us from our God, but still we must consider why we are sent.
本章记述摩西和亚伦与法老交涉，要得他的允许，好往旷野去事奉神。I. 他们奉神的名要求放行（出5:1），法老却以对神的藐视回答他们的要求，出5:2。II. 他们奉以色列的名恳请（出5:3），法老却以更重的压迫命令回答他们的请求，出5:4-9。这些残暴的命令：1. 被督工的执行了，出5:10-14。2. 百姓向法老投诉，却徒劳无功，出5:15-19。3. 百姓向摩西投诉（出5:20-21），摩西又向神投诉，出5:22-23。