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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)
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以色列人的苦難加重（主前1491年）
¹ 後來摩西亞倫去告訴法老說、耶和華以色列的神這樣說、容我的百姓去、在曠野向我守節。
² 法老說、耶和華是誰、使我聽他的話、容以色列人去呢。我不認識耶和華、也不容以色列人去。
摩西和亞倫已把信息傳給以色列的長老，並在他們中間得了好的接納，如今卻要去對付法老——他們到他那裏去，性命堪虞——摩西尤其如此，因為他四十年前殺了那個埃及人，或許已被通緝，若從前朝中有誰碰巧記起此事，如今拿來對付他，可能要他的命。再者，他們的信息本身就不討好，並且觸及法老的尊嚴與利益這兩個敏感之處；然而這些忠心的使節卻勇敢地把信息傳明，無論他聽或不聽。
I. 他們的要求敬虔而大膽：耶和華以色列的神這樣說、容我的百姓去，Ex 5:1。摩西在與以色列的長老交涉時，受指示稱神為他們祖宗的神；但與法老交涉時，他們卻稱神為以色列的神——這是我們在聖經中頭一次看見神被如此稱呼：他被稱為以色列的神，那個人（Ge 33:20）；但此處是以色列，這個民族。當神被稱為他們的神之時，正是他們開始被塑造成一個民族的起頭。可能摩西受指示如此稱呼神，至少可由Ex 9:22推論出來：*以色列是我的兒子。*他們就以這偉大的名傳達信息：*容我的百姓去。*1. 他們是神的百姓，因此法老不當把他們拘留在奴役中。請注意，神必認他自己的人，無論他們多麼貧窮卑微，也必找著時機為他們申冤。「以色列人在埃及為奴，但他們是我的百姓，」神說，「我決不容他們永遠被踐踏。」見Isa 52:4,5。2. 他指望從他們得著服事與獻祭，因此他們必須獲准到他們可以自由敬拜之處，既不冒犯埃及人，也不受埃及人的冒犯。請注意，神把他的百姓從仇敵手中救出來，為要使他們事奉他，並歡歡喜喜地事奉他，為他守節——他們若有他的恩寵與同在，即使在曠野那乾旱荒涼之地，也能如此行。
II. 法老的回答狂妄而不敬：*耶和華是誰、使我聽他的話？*Ex 5:2。他被傳喚投降，竟如此掛出挑釁的旗幟，威嚇摩西與差遣摩西的神，斷然拒絕放以色列人走；他不肯就此談判，甚至不肯容人提及。請注意觀察，1. 他何等藐視地論到以色列的神：「*耶和華是誰？*我不認識他，也不在乎他，既不看重他，也不畏懼他」：這是個他所從未聽過的生硬名號，他卻決意不讓它成為自己的驚嚇。以色列如今是個受藐視、受壓迫的民族，被視為列國的尾巴，法老就憑他們的名聲來評斷他們的神，斷定這位神在眾神之中並不比他的百姓在列國之中出色。請注意，心硬的逼迫者對神本身的惡意，甚於對他百姓的惡意。見Isa 37:23。再者，對神的無知與藐視，是世上一切罪惡的根源。人不認識主，或對主有極低微、極鄙陋的想法，因此不聽從他的話，也不肯為他放下任何事物。2. 他何等驕傲地論到自己：「使我聽他的話？我，埃及的王，一個大國的君王，去聽從以色列的神——一個被奴役的貧弱民族的神麼？我這管轄神之以色列的人，要去聽從以色列的神麼？不，這有損我的身分；我不屑回應他的傳召。」請注意，悖逆之子就是驕傲之子，Job 41:34，Eph 5:6。驕傲人自視太高，甚至不肯向神自己屈身，不願受約束，Jer 43:2。這場爭論的核心即在於此：神必須掌權，人卻不肯受治。「我要我的旨意成就，」神說；「我卻要憑己意而行，」罪人說。3. 他何等堅決地拒絕要求：*我也不容以色列人去。*請注意，在所有罪人中，沒有誰像逼迫者那樣頑梗，那樣難以被勸服離棄罪惡。
³ 他們說、希伯來人的神遇見了我們、求你容我們往曠野去、走三天的路程、祭祀耶和華我們的神、免得他用瘟疫、刀兵攻擊我們。
⁴ 埃及王對他們說、摩西亞倫你們為甚麼叫百姓曠工呢。你們去擔你們的擔子罷。
⁵ 又說、看哪、這地的以色列人如今眾多、你們竟叫他們歇下擔子。
⁶ 當天法老吩咐督工的、和官長說、
⁷ 你們不可照常把草給百姓作磚、叫他們自己去撿草。
⁸ 他們素常作磚的數目、你們仍舊向他們要、一點不可減少、因為他們是懶惰的、所以呼求說、容我們去祭祀我們的神。
⁹ 你們要把更重的工夫加在這些人身上、叫他們勞碌、不聽虛謊的言語。
法老既然對神毫無敬畏之心，摩西和亞倫便接著試探他對以色列是否還存一點憐憫，於是謙卑地懇求他容他們去獻祭，卻是徒然。
I. 他們的請求極其謙卑而節制，Ex 5:3。他們並不抱怨自己所受的嚴苛轄制。他們辯稱他們所計畫的行程，並非出於他們彼此間的私謀，而是他們的神遇見了他們、呼召他們去行的。他們極其順服地懇求：*求你。*貧窮人常需懇求；雖然神可以傳召欺壓人的君王，我們卻當向他們陳情懇求。他們所求的十分合理，不過是短短的假期，好讓他們走三天路程進入曠野，且為正當之事，無可指責：「我們要祭祀耶和華我們的神，如同別的民族祭祀他們的神一樣」；末了，他們還提出一個極好的理由：「免得我們若完全廢棄對他的敬拜，他就以這樣那樣的災禍擊打我們，那時法老就要失去他的臣民了。」
II. 法老對他們請求的拒絕極其野蠻而不合理，Ex 5:4-9。
1. 他的指控極不合理。(1.) 說百姓閒懶，所以才談論要去獻祭。他們為法老所建造的城邑，以及他們勞碌的其他成果，都證明他們並不閒懶；他卻如此卑劣地歪曲他們，好為加重他們擔子找藉口。(2.) 說摩西和亞倫用虛妄的言語使他們閒懶，Ex 5:9。神的言語在此被稱為虛妄的言語；那些呼召他們去從事最美好、最必要之工的人，反被指控使他們閒懶。請注意，撒但的惡意常常把事奉神和敬拜神描繪成只有無事可做之人才合宜的事、閒懶人的專利；其實這乃是世上最忙碌之人的不可或缺的本分。
2. 他據此所定的對策極其野蠻。(1.) 摩西和亞倫自己必須去擔你們的擔子（Ex 5:4）；他們是以色列人，無論神如何把他們與其餘的人分別出來，法老卻一視同仁：他們必須分擔本族共同的奴役。逼迫者總是特別樂意把羞辱和艱難加在教會的傳道人身上。(2.) 磚的數目仍要照常索取，卻不再照常供應和泥或燒磚所需的草，好把更多的工夫加在人身上；他們若做成，必因勞碌而崩潰；若做不成，就要受罰。
¹⁰ 督工的和官長出來對百姓說、法老這樣說、我不給你們草。
¹¹ 你們自己在那裏能找草、就往那裏去找罷、但你們的工夫一點不可減少。
¹² 於是百姓散在埃及遍地、撿碎稭當作草。
¹³ 督工的催著說、你們一天當完一天的工、與先前有草一樣。
¹⁴ 法老督工的、責打他們所派以色列人的官長說、你們昨天今天為甚麼沒有照向來的數目作磚、完你們的工呢。
法老的命令在此付諸執行：草被拒絕供應，工作量卻沒有減少。1. 埃及的督工極其嚴苛。法老既頒布了不義的命令，督工便樂於把他所定的苦差寫實下來，Isa 10:1。殘忍的君王從不缺乏在他手下效勞的殘忍工具，這些人要為最不合理的事辯護。這些督工堅持要他們完成每天的工作，如同有草之時一樣，Ex 5:13。可見我們何等需要禱告，求使我們脫離那不合理之惡人，2Th 3:2。蛇的後裔對女人後裔的敵意，是無視一切理性、名譽、人道與公道法則的。2. 百姓因此散布在埃及遍地，撿拾碎稭，Ex 5:12。藉此，法老對他們不義而野蠻的對待傳遍了全國，或許引起鄰舍的同情，並使法老的政權在他自己的臣民眼中也較不可取：逼迫從來不能贏得人心。3. 以色列人的官長受了格外苛刻的對待，Ex 5:14。那些作以色列宗族之父的人為他們的尊榮付出了慘重代價；因為工作直接從他們身上索取，做不成時還要挨打。請看，(1.) 奴役是何等悲慘的事，我們有充份理由感謝神，因我們是自由人，不受壓迫。自由與產業，在那些服事與產業都任憑專制權力擺佈的人眼中，是極寶貴的珍寶。(2.) 我們在期望被挑起之後，常常遭遇失望。以色列人最近才受鼓勵、盼望得著寬舒，如今卻遭逢更大的患難。這教訓我們總要戰戰兢兢地喜樂。(3.) 神在拯救他百姓時有時採取奇特的步驟；正當他快要為他們顯現之時，他往往把他們帶到極窄的困境中。最低的退潮在最高的漲潮之前；烏雲密佈的清晨，往往迎來最晴朗的白日，De 32:36。神幫助的時候，正是事情最糟之時；而護理也證實了這句似非而是的話：越糟越好。
¹⁵ 以色列人的官長就來哀求法老說、為甚麼這樣待你的僕人呢。
¹⁶ 督工的不把草給僕人、並且對我們說、作磚罷。看哪、你僕人挨了打、其實是你百姓的錯。
¹⁷ 但法老說、你們是懶惰的、你們是懶惰的、所以說、容我們去祭祀耶和華。
¹⁸ 現在你們去作工罷、草是不給你們的、磚卻要照數目交出來。
¹⁹ 以色列人的官長聽說、你們每天作磚的數目一點不可減少、就知道是遭遇禍患了。
²⁰ 他們離了法老出來、正遇見摩西亞倫站在對面。
²¹ 就向他們說、願耶和華鑒察你們、施行判斷、因你們使我們在法老和他臣僕面前有了臭名、把刀交在他們手中殺我們。
²² 摩西回到耶和華那裏說、主阿、你為甚麼苦待這百姓呢、為甚麼打發我去呢。
²³ 自從我去見法老奉你的名說話、他就苦待這百姓、你一點也沒有拯救他們。
那些督工頭目所處的兩難處境實在艱難：他們要麼苦待屬下的人，要麼被上司苦待；然而，看來他們寧可被轄制，也不願轄制別人；他們也確實被轄制了。在這禍患之中（Ex 5:19），請留意，
I. 他們向法老投訴何等有理：他們來哀求法老，Ex 5:15。他們受了冤屈，除了向那為保護受害者而設立的最高權力投訴，還能到哪裏去呢？法老雖壞，他受壓迫的臣民仍可向他投訴；那裏並沒有禁止請願的法律：他們為自己的處境所作的陳情，既節制又動人（Ex 5:16）：你僕人挨了打（當時局面如此激動，無疑打得著實不輕），其實是你百姓的錯——是那些督工的錯，他們不給我們作工所必需的材料。請注意，最該受責備的人，往往最嚴厲地責備別人。然而他們這番投訴得到了甚麼呢？不過使壞的變得更壞罷了。1. 法老嘲弄他們（Ex 5:17）；他們幾乎被工作累死，他卻說他們是閒懶的：他們受了勤勞的勞累，卻背著怠惰的名聲，而這指控的唯一根據，不過是他們說過：*容我們去祭祀。*請注意，最好的行為常被冠上最惡劣的名稱，這是常見的事；在最美善之事上的聖潔殷勤，被許多人指責為在世事上可責的疏忽。我們應當慶幸的是：審判我們的不是人，而是那曉得我們行事原則的神。那些殷勤向耶和華獻祭的人，在神面前必能逃脫那又惡又懶之僕人的審判，儘管在人面前不能。2. 他把他們的擔子加得更重：現在你們去作工罷，Ex 5:18。請注意，惡人必行惡事；除了更多的惡，還能從不義之人那裏期望甚麼呢？
II. 他們對摩西和亞倫的投訴何等不公：願耶和華鑒察你們、施行判斷，Ex 5:21。這是不公平的。摩西和亞倫已充分證明他們對以色列自由的誠意；然而因為事情沒有立刻如他們所望地成就，他們就被當作奴役的同謀而受責難。他們本應在神面前自卑，承認自己的罪——正是這罪使好處遠離他們；但他們不但不如此，反而攻擊他們最好的朋友，與那拯救他們的器匣爭吵，只因在拯救過程中遇到一些微小的難處與阻礙。請注意，那些蒙召為神和他們的世代盡公眾之責的人，當預備受試煉——不僅來自驕傲仇敵的惡意威脅，也來自短視朋友的無理無情指責，這些人只憑外貌判斷，目光短淺。那麼摩西在這困境中作了甚麼呢？事情的結果與他的期望相反，甚至相抵觸，這使他心中憂痛；他們的責難如刀刺入他的骨中，十分難受；然而，1. 他回到耶和華那裏（Ex 5:22），把事情稟明他，把案情擺在他面前：他知道他所說所行的都是出於神的指示；因此他所受的非難，他視為對神的影射，便像希西家那樣把事情展開在對此事深感關切的神面前，向他申訴。可與Jer 20:7-9比較。請注意，當我們在盡本分的路上偶爾感到困惑為難時，我們當轉向神，藉著信實而熱切的禱告把案情陳明在他面前。我們若要退避，就退避到他面前，不可再退。2. 他與神理論，Ex 5:22,23。他不知如何把護理與應許、與他所領受的使命調和。「這就是神下來拯救以色列麼？我本盼望成為他們的祝福，如今卻成了他們的災禍麼？我這番要救他們出坑的嘗試，不過使他們陷得更深罷了。」如今他問：(1.) *你為甚麼這樣苦待這百姓呢？*請注意，即使神正以施恩的方式向他的百姓行進，有時他所採取的方法也會使他們自覺受了虧待。拯救的器皿，當其意圖幫助時，卻反成了阻礙；那原盼望使他們得福的，竟成了網羅——神容許如此，為要使我們不再倚靠人，不再倚賴次要的原因。再者請注意，當神的百姓自覺受了虧待時，當以禱告到神面前，向他懇求，那才是到了好時候得著更美待遇的途徑。(2.) 為甚麼打發我去呢？這樣，[1.] 他是抱怨自己徒勞無功：「法老苦待了這百姓，而拯救之事似乎寸步未進。」請注意，神所用來服事他的人，看見自己的勞碌無益，甚至適得其反——雖非有意如此——必然心中沉重。一個好傳道人若察覺自己為使人知罪歸正所作的努力，反而激起人的敗壞、加深人的偏見、使人心剛硬、把人封在不信之中，這實在令人難受。這使他們如先知那樣在心中甚是苦楚中前行，Eze 3:14。或[2.] 他是追問下一步當如何行：*為甚麼打發我去呢？*意思是：「在執行我的使命上，我還當採取甚麼別的方法呢？」請注意，工作中的失望不當使我們遠離神，我們仍當思想自己被差遣的原由。
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.
本章記述摩西和亞倫與法老交涉，要從他取得許可，往曠野去敬拜神。一、他們奉神的名要求准許（出 5:1），法老卻以藐視神的話回答他們的要求，出 5:2。二、他們奉以色列的名懇求准許（出 5:3），法老卻以更嚴厲地壓迫以色列的命令回答他們的請求，出 5:4-9。這些殘酷的命令：1. 由督工的執行，出 5:10-14。2. 百姓向法老訴苦，卻是徒然，出 5:15-19。3. 百姓向摩西訴苦（出 5:20,21），摩西又向神訴苦，出 5:22,23。