Exegetical and Hermeneutical Commentary of Exodus 5:22
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?
22 23. Moses expostulates with Jehovah; and asks why He has thus brought trouble upon His people, and sent Moses himself upon a fruitless mission.
entreated ] an archaism for treated (ill-treated); so Gen 12:16, Num 11:11, Deu 26:6 al. Elsewhere the same Heb. is rendered dealt ill with (Gen 43:6), or brought evil upon (1Ki 17:20).
For the colours of the original, the copper-coloured bodies and white loin-cloths of the men, and the blue water in the tank, &c., see Lepsius’ Denkmler, v. 40. For the inscriptions accompanying the pictures, see the Introduction, p. xxxi.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 5:22-23
Why is it that Thou hast sent me?
The sorrows of Christian service
There is a tone of unspeakable sadness in this complaint of Moses. He had been crossed in his aims, his Divinely-inspired hopes had received an unexpected reverse, and all his plans for liberating Israel lay in ruins. It was a bitter moment, and every one who knows anything of the vicissitudes of Christian work will be able to enter into his feelings on this occasion. There come times to every earnest labourer in Gods service, when his efforts seem fruitless, and he gets downcast. There are so many unforeseen contingencies to interrupt our work, that it is beyond our power to provide against them. This portion of the Great Law-givers history will picture to us the sorrows of Christian service arising from–
I. opposition. It may seem strange that any opposition at all should have to be encountered in the prosecution of Gods work; yet it has been so in every age, especially when its success affected any of the worldly interests that men hold dear. The reformer, the patriot, the philanthropist, the man who strives to battle with injustice, and to leave the world better than he found it, may always lay their account for opposition. Such is human nature, that it may be taken for granted that those whose vested interests arc to be touched will resist change. Pharaoh may, in this respect, be taken as a type of the enemies of philanthropic and Christian work. As Moses and Aaron had to contend with the selfishness of the Egyptian king, so, when our popular leaders have sought the emancipation and elevation of their fellow-men, their efforts have been thwarted by the cupidity of some time-serving official, or the prejudice of some petty aristocrat. Luther had arrayed against him all the forces of Charles V. as well as the emissaries of the Pope. Calvin had to remonstrate with the king of France in favour of religious liberty for his oppressed subjects. Savonarola manfully resisted the tyranny of the Medicean rule in Florence, and paid the penalty with his life. William of Orange contended successfully for the liberation of the Netherlands from the Pharaoh of Papal domination. Instances without number might be adduced from history illustrative of the opposition encountered in the long struggle for human rights. There was a high-handed Pharaoh ever ready to step in and say, This is not for the good of the people, and I will not let it be done. Nor need we be at all surprised at this, when we reflect that One greater than all the philanthropists, reformers, and martyrs, had to endure the contradiction of men in the discharge of the noblest mission the world has ever known. The Lord Jesus came to proclaim principles which, if acted out, would put an end to injustice and oppression. He was opposed on every hand, and so will it be with all who follow in His steps. If you oppose the evil of the world, the world will oppose you. If you resist oppression, the oppressor will resist you. Moses, from the moment he struck at Pharaoh, had trouble to his dying day, but he emancipated a nation and left an undying name. Let no opposition, then, deter you from the right.
II. Misrepresentation. This additional sorrow was experienced by Moses when the King of Egypt met his demand for the release of Israel by insinuating that his action was prompted by selfish ambition. Why do ye, Moses and Aaron, let (or hinder) the people from their work? As if he had said, The people are content, if you would only let them alone. You are stirring up this agitation for your own interest. Indolence lies at the bottom of the movement. Ye are idle, ye are idle. From this absurd charge it is obvious in what light Pharaoh regarded the whole question. He looked at it from the side of self-interest. He was not accustomed to look at the moral side of things. He judged every one by his own low moral standard. Now, in all this, have we not a picture of what is going on every day round about us? Some noble soul, stung at the sight of oppression and injustice, raises his voice in protest from no other motive than to see justice done. The oppressor, smarting under the rebuke, cries out in impotent rage, What have you got to do with it? Why do you hinder the people from their work? You are agitating for some selfish purpose. Ye are idle, ye are idle. You are interfering. Attend to your own affairs. Such is the style of argument which the philanthropist and Christian worker have oftentimes to face. They have to appeal to men destitute of religious feeling, who recognize no interest higher than their pocket. There own motives are of the earth earthy, and they judge others accordingly. One regrets that there is need for this style of remark, but the spirit here condemned is still prevalent among us. I have known a devoted evangelist well-nigh crushed in spirit on having the taunt flung in his face, that he was engaging in Christian work for a living. Such insinuations are a sore annoyance to the sensitive labourer, and well if he can bear them for conscience sake.
III. Ingratitude. Another discouragement which the Christian worker has often to face, arises from the ingratitude of those whom he seeks to serve. One would have thought they would have enthusiastically hailed him as their deliverer; but, instead of that, they flung back his efforts into his face, and ungratefully taunted him with making their condition more bitter than it had been. They said, Ye have put a sword into Pharaohs hands to slay us. But how true is all this of Christian work still. The effort to break away from old surroundings originates new pains, and the blame of the new pains is apt to be laid at the door of the man who suggested the change. It is impossible to break off from a long-established evil custom or practice without a painful wrench. It is impossible to deliver a sinner from the consequences of his sins without making disagreeable revelations to him of the wickedness of his heart, which often increases his pains a thousand-fold. The attempt to make things better has often the tendency to make them worse for the time being. And this is a great source of discouragement to the worker. It may cost the drunkard many a pang to throw aside his cups; but he must not reproach the man who led him to see the evils of intemperance. A physician is not cruel because he probes a wound deeply and pains the patient; and he would be an ungrateful patient who would reproach the physician for an operation, however painful, which saved his life. The man who aims at permanent good need not therefore be surprised if he incurs temporary reproach. In the early days of Christianity, the apostles were called men who turned the world upside down.
IV. Failure. This is another experience for which the Christian worker has to lay his account; and it would be the saddest of all if the failure was final. But it is not final, it is temporary, and only apparent. What we call failure may arise from our–
1. Impatience to see results. From the very nature of the work, results do not readily manifest themselves. In manual labour we see the results of our exertions, and can measure our progress from time to time. Take the building of a house. The mason sees the edifice gradually rising before his eyes, and can calculate more or less exactly the time when it will be finished. But in Christian work it is altogether different. You cannot measure results. You have different kind of material to deal with, material that does not readily lend itself to a physical test. You cannot apply the moral test as you can the physical. It is true you may see fruits in changed lives and improved morals, the redress of grievances and the establishment of purer laws; but all that takes time, and the man who laid the foundation of the improvement seldom sees its completion. Now, it is this which makes us so impatient, that we are apt to misunderstand the slowness of the progress. We do not see the improvement we expected, and we draw a wrong conclusion and call it failure.
2. Inability to interpret Gods method of working. In Christian work we have not only to lament our lack of results, but in many cases present appearances are positively against us. This, too, gives our services the impression of failure. Had Moses been able to interpret the meaning of events, he would have seen that the increased burdens were the first indication of success, for if Pharaoh had not dreaded that his power was drawing to an end, he would not have demanded more work. It is not easy to acquiesce when things are going against us. Few indeed can look below the surface and read events aright, and this lack of discernment accounts for many of the fancied difficulties of Christian service. (D. Merson, M. A.)
Christian workers: their difficulties and discouragements
I. That Christian workers have frequently to contend with the obstinacy and ridicule of men in high positions. We imagine that ridicule is almost the severest trial the Christian worker has to endure. Thus we see that it is not the Divine plan to shield men from the ridicule and insult incurred by their effort of moral service, but rather to give grace that they may endure as serving Him who is invisible.
II. That Christian workers have frequently to contend with the discouragement of a first defeat, and apparent failure. Never be disheartened by apparent failure, it may be but the shutting of a door, which will open wide upon your next approach.
III. That Christian workers have frequently to contend with the misapprehension of those whom they seek to benefit.
IV. That Christian workers have frequently to contend with their own misconception of the Divine method of working, and their inability to rightly interpret the meaning of events in relation thereto. Lessons:
1. Not to be discouraged by apparent failures in Christian service.
2. Not to yield to the scorn of the mighty in our attempt to improve the moral condition of men.
3. To interpret the reproach of the slave in the light of his augmented slavery, and not to be dismayed by it.
4. To prayerfully study daily events so as to find Gods purposes of freedom developing themselves therein. (J. S. Exell, M. A.)
The apparent failure of Christian service
I. Our surprise that Christian service should be a failure. It is a matter of surprise–
1. Because the workers had been Divinely sent, and prepared for their toil. They had been instructed by vision. They had been enriched by lifes discipline. They had gathered impulse from holy communion with heaven. They were invested with the power to work miracles. They were given the message which they were to deliver unto Pharaoh. We cannot but wonder at this failure.
2. Because the workers had received all the accompaniments necessary to their toil. They did not go a warfare in their own charges. All the resources of heaven went with them.
3. Because the workers had arisen to a moral fortitude needful to the work. Once they were cowardly, and shrank from the mission, but their cowardice had broken unto heroism; their tremor was removed by the promise of God. Hence we should have expected them to have succeeded at once, as a brave soul is never far from victory.
II. Our sorrow that Christian service should be a failure. It is a matter of sorrow, because–
1. The tyrant is unpunished.
2. The slave is unfreed.
3. The workers are disappointed.
III. Our hope that the failure of Christian service will not be ultimate.
1. Because the Divine call will be vindicated.
2. Because service for the good of men cannot ultimately fail.
Lessons:
1. Do not be alarmed at the temporary failure of Christian work.
2. The apparent failure of Christian work answers some wise purposes.
3. Those who occasion the temporary failure of Christian work are liable to the retribution of heaven.
4. Let Christian workers hold on to the word and promise of God. (J. S. Exell, M. A.)
Lessons
1. Unjust incriminations from Gods people may make the ministers of God quail and recede from their duty.
2. Gods faithful instruments though they do retreat of weakness, yet it is unto the Lord.
3. Gods faithful ones under pressures may charge God foolishly for doing evil to His people.
4. In such workings of flesh, the Spirit may humbly expostulate with God by prayer.
5. Sad events in ministering may make Gods servants question their mission.
6. In such questioning, souls may humbly deprecate the frustration of their ministry (Exo 5:22).
7. The evil doings of men may turn His servants sometimes to expostulate with God.
8. Wicked men will do worse and worse notwithstanding Gods instruments come and speak in His name.
9. Evil instruments may be permitted of God to oppress, and He not at all deliver. (G. Hughes, B. D.)
Perseverance rewarded
I once heard a gentle-man say that he remembered the making of the railway between Manchester and Liverpool, and it was constructed over ground which at first seemed to say that no line could ever be made. The soil was of a soft, peaty character, and it almost appeared as if no line could be constructed. However, they threw in oceans of stuff, of rubbish of all kinds, and gradually their perseverance was rewarded, for the foundation grew firmer and firmer, the line was built, and now you cannot go over a stronger bit of road on any line in the kingdom. And may it not be so in the cause of missions? Do not let us be in a hurry with regard to results. We may seem to be doing little or nothing, and the morass is as deep as ever. Our work may appear to be fruitless, but in reality we are laying the foundation, and driving deep the piles which prepare the basis for urgent and enduring Christian work and a highway for the Gospel.
The challenge of circumstances
All along the history of humanity there are great epochs, where some upward step marks a new era of civilization, such as the invention of the printing press. Yet the environing circumstances did not encourage such inventions. Every adventurer into the realms of the unfamiliar met at once with opposition. It was a square issue with such men whether their inward light or their outward environment was to prevail; and the greater the opposition the firmer their determination. Had Livingstone surrendered to circumstances, he would have remained a factory hand all his life; it was because he defied his surroundings and conquered them that he rose to eminence. It is a doctrine of fatalism that we are what our forefathers, our climate, and other influences have made us. One might say: How can I be better? I am a child of godless parents, surrounded by thoughtless people, driven by business, wordly minded–such is the atmosphere in which I live. But such was the atmosphere in which John Lawrence, Governor-General of India, found himself when he first trod the streets of Calcutta. He set his face like a flint against luxury, intrigue, profligacy. He took up the challenge of circumstances. With indomitable will he fought, crushing mutiny to-day and righting an injustice to.morrow, until his patient heroism won him the title of the Saviour of India. (Great Thoughts.)
Human shortsightedness
With every fresh movement of Gods grace in the inner life, fresh difficulties and questions are raised. If we will bring these before the Lord, though it should be with the expression of trembling and grief, yet are they not to be regarded as signs of unbelief, but rather of the struggles and contests of faith; and the Lord is patient toward the doubtings of human shortsightedness. (Otto Von Gerlach, D. D.)
Success and failure
Not unfrequently our first essays at service are encouraging: otherwise we might turn back. But we must be prepared to meet with discouragemeats further along; as we shall see that Moses did. It is hard to tell, upon the whole, which is the most profitable to the Christian worker–success, or failure. No doubt, both are useful; and in such proportion as God adjusts, they are exactly suited to our need. All failure would so discourage us, that we should turn back from the work; whereas if we never had anything but success, we should become proud and self-sufficient. Discouragements are useful in keeping us humbled and low before God, in a spirit of dependence and prayer; while successes inspire and stimulate us in the work, and give us boldness to go forward in new and more difficult enterprises. I recently met Miss Macpherson, who is doing so much for the poor waifs in London; and she told me of her early trials in getting her work started. At first she felt quite equal to it; and so sure was she that others would see it in the same light that she did, that when she went to solicit money from some of the wealthy merchants of London, with which to build her Home, she had no doubt of an immediate response. She was greatly staggered and discouraged when she found that her expected patrons kindly and politely held themselves excused. This discouragement drove her to her knees; and there she found strength in God. Presently the money came to her from other directions, and in answer to her prayers; and was really of more use to her than if she had obtained it in her own way. And now her success in rescuing children, and finding good homes for them in Canada, is so great, that she is all enthusiasm. She affords an admirable example of what a single-handed woman can do who goes down into Egypt to bring up the little ones. (G. F. Pentecost, D. D.)
Gods work not estimated according to apparent results
A missionary in China was greatly depressed by the carelessness of his hearers. One day the words of Isa 53:1 came to his mind as sent from above, and they were followed by a dream. He thought he was standing near a rocky boulder, and trying with all his might to break it with a sledge-hammer; but blow after blow had no effect–there was no impression made. At length he heard a voice, which said, Never mind, go on; I will pay you all the same, whether yon break it or not. So he went on doing the work that was given him, and was content. (W. Baxendale.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. And Moses returned unto the Lord] This may imply, either that there was a particular place into which Moses ordinarily went to commune with Jehovah; or it may mean that kind of turning of heart and affection to God, which every pious mind feels itself disposed to practise in any time or place. The old adage will apply here: “A praying heart never lacks a praying place.”
Lord, wherefore hast thou so evil entreated this people?] It is certain that in this address Moses uses great plainness of speech. Whether the offspring of a testy impatience and undue familiarity, or of strong faith which gave him more than ordinary access to the throne of his gracious Sovereign, it would be difficult to say. The latter appears to be the most probable, as we do not find, from the succeeding chapter, that God was displeased with his freedom; we may therefore suppose that it was kept within due bounds, and that the principles and motives were all pure and good. However, it should be noted, that such freedom of speech with the Most High should never be used but on very special occasions, and then only by his extraordinary messengers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Moses returned unto the Lord, to expostulate with him, and pray to him. To the people he saith nothing, but meekly passeth by their severe censures, as forced from them by intolerable oppression; and because their minds being now imbittered and exasperated, they were incapable of admonition. Wherefore hast thou so evil entreated this people, by giving occasion to their greater bondage? He expostulates the matter with God, not from pride and arrogance, as one that would censure and condemn his actions, but from zeal for Gods glory, and his peoples happiness, as one that would prevail with God to relieve them; though it must be confessed that Moses exceeded his bounds, being transported with grief and passion, which the gracious God was pleased to pass by.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Moses returned unto the Lord,…. Bishop Patrick thinks, that this not only intimates that the Lord had appeared to Moses since he came into Egypt, but that there was some settled place where he appeared, and where he might resort to him on all occasions, and therefore is said to return to him; though it may signify no more, than that, instead of staying to give an answer to the officers, which he might be at a loss to do, he went to God, to the throne of grace, by prayer, as he was wont to do in cases of difficulty:
and said, Lord, wherefore hast thou so evil entreated this people? or afflicted them, and suffered them to be thus afflicted; which to ascribe to God was right, whatever were the means or instruments; for all afflictions are of him, and who has always wise reasons for what he does, as he now had; to try the faith and patience of his people; to make the Egyptians more odious to them, and so take them off from following their manners, customs, rites, and superstitions, and make them more desirous of departing from thence to the land of Canaan, nor seek a return to Egypt again; and that his vengeance on the Egyptians for such cruelty and inhumanity might appear the more just, and his power might be seen in the plagues he inflicted on them, and in the deliverance of his people when reduced to the utmost extremity:
why is it that thou hast sent me? he seems to wish he had never been sent, and could be glad to be recalled, something of the same disposition still remaining in him as when first called; since no end was answered by his mission, no deliverance wrought, yea, the people were more afflicted and oppressed than before; and therefore he was at a loss how to account for it that he should be sent at all, seeing nothing came of it to the good of the people.
Fuente: John Gill’s Exposition of the Entire Bible
22. And Moses returned. This return unto the Lord is here used in a bad sense for forsaking his office; for Moses is not related to have either calmly prayed, or, as in a difficult emergency, to have humbly sought counsel of the Lord; but, leaving the men with whom he had to do, to have gone back in disgust to God, to demand his dismissal. He returned, then, to God, that the whole undertaking might be abandoned, as though he had never been sent. This is what the words convey, since he openly expostulates with God, because He had permitted His people to be more cruelly entreated, though He had promised them deliverance. At first sight, his madness would seem to be greater than that of the whole people, because he directly and openly accuses God as the author of all the evil which Pharaoh had inflicted; yet I doubt not but that he rather sorrowfully recounted the complaints of the people than spoke his own sentiments. Still his bitterness is not altogether excusable, when he repents of his vocation, and is indignant, because an unsuccessful charge had been intrusted to him. But when he accuses the slackness of God in redeeming His people, it is made apparent how deep is the darkness which had taken possession of his mind. He had been forewarned in good time of the hardness of Pharaoh’s heart; he had heard that he would not yield until crushed by God’s mighty hand; now, forgetting of all, he marvels that their redemption is not complete. The same thing often occurs to us, that the doctrine of faith and hope, which in peaceful times shines brightly in our hearts and echoes from our tongue, is altogether lost when we come to serious conflict. Wherefore we ought to devote ourselves with greater goodwill to its study, that even in the most trying circumstances the recollection of it may be our support.
Fuente: Calvin’s Complete Commentary
(22) Moses returned unto the Lord.He could find nothing to say to the officers. The course of events had as much disappointed him as it had them All that he could do was to complain to God, with a freedom which seems to us almost to border on irreverence, but which God excused in him, since it had its root in his tender love for his people. Moses might perhaps have borne with patience a mere negative resultthe postponement of any open manifestation of the Divine powerbut the thought that he had increased the burthens and aggravated the misery of his countrymen was more than he could bear without complaining
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22, 23. Moses, too, smarting under the accusations of his brethren, and also wounded by sympathy for their increased sufferings, returns to Jehovah with passionate entreaty for an explanation of his providence . There is a characteristic vehemence an almost irreverent impetuosity in his prayer, most natural to the man, and yet betraying a weakness which any writer of the Jewish ages would have been glad to hide . Only Moses could have written this, and only inspired man could write with such unworldly objectivity of himself .
Fuente: Whedon’s Commentary on the Old and New Testaments
EXPOSITION
Exo 5:22, Exo 5:23
The two brothers made no reply to the words of the officers. Perhaps their hearts were too full for speech; perhaps they knew not what to say. Whatever faith they had, it did no doubt seem a hard thing that their interference, Divinely ordered as it was, should have produced as yet nothing but an aggravation of their misery to the Israelite people. They could not understand the course of the Divine action. God had warned them not to expect success at once (Exo 3:19; Exo 4:21); but he had said nothing of evil consequences following upon their first efforts. Thus we can well understand that the two brothers (and especially Moses, the more impetuous of them) were bitterly grieved and disappointed. They felt their cup of sorrow to be fullthe reproaches of the officers made it overflow. Hence the bitterness of the complaint with which this chapter terminates, and which introduces the long series of precious promise, contained in the opening section of Exo 6:1-30.
Exo 5:22
Moses returned unto the Lord. We are not to understand that Moses had forsaken God and now “returned” to him but simply that in his trouble he had recourse to God, took his sorrow to the Throne of Grace, and poured it out before the Almighty A good example truly, and one which Christians in all their trials would do well to follow. Lord, wherefore, etc. The words, no doubt, are bold. They have been said to “approach to irreverence.” But there are parallels to them, which have never been regarded as irreverent, in the Psalms: e.g. “O God, why hast thou cast us off for ever? Why does thine anger smoke against the sheep of thy pasture?” (Psa 74:1) “How long wilt thou hide thyself? Where are thy former lovingkindnesses? Wherefore hast thou made all men for nought?” (Psa 89:46-49), and the like. Kalisch seems right in saying that “the desponding complaint of Moses was not the result of disbelief or doubt, but the effort of a pious soul struggling after a deeper penetration into the mysteries of the Almighty.”
Exo 5:23
He hath done evil to this people. See above, Exo 5:7-9, and Exo 5:14. Pharaoh had increased the burdens of the whole nation, and in this way “done evil” to them. He had also brought the punishment of scourging on a number of the chiefs. Neither hast thou delivered thy people at all. The promised deliverance (Exo 3:8, Exo 3:20) had not comethere was no sign of itthe people was suffering under a more cruel bondage than ever.
HOMILETICS
Exo 5:22, Exo 5:23
The religious soul takes its griefs straight to God.
When our hopes are disappointed, when matters fall out otherwise than as we wish, when our enemies resist us, and our friends load us with reproach, how sweet to have a safe refuge whither we may betake ourselves, even the besom of our most loving God! “Truly God is loving unto Israel.” His hand may be slack, “as men count slackness;” but it is not crippled or paralysedit is always “mighty to save.” Worldlings take their difficulties and their troubles to counsellors whom they deem wise, or to friends whom they regard as powerful, or to subordinates whom they think to be crafty, but never to God. The religious soul’s first instinct in deep trouble is to seek solitude, to fly from man, and to pour out all its grief before the Lord. It will even venture, like Moses, to expostulateto ask to be shown the reason why God has disappointed it and troubled itto demand “Why is thy wrath so hot? ‘ and “When wilt thou comfort me?” It does not doubt but that in the end all will be right, that God will do as he has promised; but it wants to be sustained, upheld, comforted as to the intermediate timeto be assured that God “has not forgotten to be gracious” that he is still nigh at hand, that he “will not leave it nor forsake it.”
Fuente: The Complete Pulpit Commentary
Exo 5:22. And Moses returned unto the Lord This either implies, that there was some particular place, where the Lord condescended to meet with, and reveal himself to Moses; or else we must understand the words in the sense which the LXX give them; he turned to the Lord, ; he addressed himself to God in prayer. Houbigant renders it, then Moses, turning to the Lord, said thus unto him.
REFLECTIONS. We have here,
1. The people’s displeasure at Moses and Aaron. How unjust and ill-timed? Are they who put their lives in their hands to save them, to be reproached as destroyers? The best actions will, if not immediately successful, expose us often to the censures of those whom we meant to serve.
2. Moses’s application to God. He presented a remonstrance to Pharaoh in vain; but he shall not do so with God. He expostulates, complains, and begs help in this needful time of trouble. Note; (1.) Our sufferings may increase, when God is working most for our deliverance. (2.) It is a heavy grief to ministers, to see their labours of love, instead of being successful, exasperating the enmity, and stirring up the corruptions of their hearers. (3.) The way to be eased, is to go and complain to our God.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is right in all our distresses to return to the Lord. Provided we do not complain of God, we are commanded to complain to God. See Isa 37:14 . How different this from the conduct of Jeremiah. See Jer 20:7-9 . Lord! what is man in his highest attainments?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 5:22 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?
Ver. 22. And Moses returned unto the Lord. ] He turned aside, as it were to speak with a friend, and to disburden himself in God’s bosom. This is the saints’ privilege. See Trapp on “ Mat 11:25 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
LORD. One of the 134 places where Jehovah in the Primitive Text was altered to Adonai. See App-32.
wherefore . . . ? why . . . ? Figure of speech Erotesis (App-6).
We, like Moses, are full of similar questions, to our sin and sorrow.
evil entreated. Hebrew Idiom suffered to be evil en-treated. Hebrew. Ra’a. App-44. See note on Exo 4:2.
Fuente: Companion Bible Notes, Appendices and Graphics
returned: Exo 17:4, 1Sa 30:6, Psa 73:25, Jer 12:1
why is it: Num 11:14, Num 11:15, 1Ki 19:4, 1Ki 19:10, Jer 20:7, Hab 2:3
Reciprocal: Exo 14:11 – wherefore Jos 7:7 – wherefore Isa 26:18 – we have not 2Co 7:8 – though I did
Fuente: The Treasury of Scripture Knowledge
THE UNFAILING RESOURCE
And Moses returned unto the Lord, and said, etc.
Exo 5:22
Some lessons are embedded in this story of perennial value.
I. We are reminded of the difficulties encountered by those who engage in Gods service.The forces against which we set ourselves in engaging in this service will not abandon the control which they have secured without a fierce struggle. They will be roused into fiercer and more determined activity to retain that control when it is to be threatened in any way. A glimpse at the forces will reveal the magnitude and the difficulty of the task undertaken by the servant of God. There is, behind all others, the mighty unseen power of the Prince of Darkness. There is something, as has been said, very awful in the thought that Satan, whom we so slight or forget, is an angela spiritual being of the highest orderendowed, therefore, with energies and gifts of superhuman powerwith intelligence as great as his malicelofty, majestic, terrible even in his fall. Not infrequently, as in the case of Egypt, have earthly authorities opposed the work of Gods servants in seeking to free men from the bondage of evil and to lead them into liberty. The wisdom of men, too, has been pressed into the service of keeping men back from true freedom. The idea that they who have been slaves can be transformed into a nation of freemen is held up to ridicule and scorn. Not the least difficulty is found in the degraded condition of those whose welfare is sought and who are unwilling to endure the hardships necessary to the enjoyment of freedom. When trouble comes to them through the efforts of those who seek their highest good they do not look beyond this to the blessing ready for them. They grumble, and cast the blame upon their benefactors. When we take these things into account we can understand the difficulties encountered by those who engage in this service.
II. There are the discouragements and perplexities that come to them.To meet with failure at the beginning of any task is a most trying experience. It is dispiriting, depressing, and perplexing. Yet it is an experience from which few escape. There are some things by the remembrance of which the trial may be mitigated. One is that we have been forewarned of this. Moses was told before he left the land of Midian that Pharaoh would resist his demands. Had he remembered this now his depression would not have been so great. Jesus told his disciples that the first result of their proclamation of His message would be severe persecution, and told them beforehand that the remembrance of His work might be support to them. To be forewarned is to be forearmed. Another thing is that these failures at the beginning have a salutary effect upon ourselves. They are better for us than the highest success could have been. We learn to rise on the stepping stones of our dead selves to higher things.
Our blasted hopes, our aims, and wishes crossed,
Are worth the tears and agonies they cost.
A third thing is that these failures to them who persevere pave the way to success. The door that has been shut against us at our first approach will open widely when, picking up courage, we again come to it.
Freedoms battle once begun,
Bequeathed from bleeding sire to son,
Though baffled oft, is ever won.
III. We have the unfailing refuge of the servant of God.When Moses encountered these difficulties, and was discouraged and perplexed by them, he betook himself to God, who had called him to the work (v. 2223). He turned aside unto Jehovah. He turned aside from man and his counsel. We must cease from man, his greatest wisdom and his greatest power, and place our dependence upon God. He turned aside to God. He retired to the place, perhaps, in his own dwelling, where he had been in the habit of holding communion with God. He there laid before God the whole situation that had been brought about by his first effort at the liberation of his countrymen. Augustine, commenting on his words to God, says: These are not the words of contumacy or indignation, but of inquiry and prayer. Having put his hand to the plough he has no thought of looking back, but he comes in faith to God that he may better understand the situation, and may be rightly guided and strengthened to deal with it.
Illustration
Shortly after the young disciple has accepted the Lord (as, e.g., in Confirmation) he is called to pass through the fiery ordeal of a furnace of temptation, heated tenfold. The river of baptism and its opened heaven is followed by the temptation in the wilderness conducted by the devil. But the wrath of men and devils fails to stay for a moment the execution of the Divine plan; the only thing which affects that is the long-suffering which desires that none should perish in His longing to enrich his suffering people. We never get so low in the dust of self-abasement as when we find ourselves discredited in the eyes of those whom we have proposed to help.
Fuente: Church Pulpit Commentary
Exo 5:22. Moses returned unto the Lord And expostulated with him. He knew not how to reconcile the providence with the promise, and the commission he had received. Is this Gods 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 farther into it. Wherefore hast thou so evil-entreated this people? Even when God is coming toward his people in ways of mercy, yet sometimes he takes such methods that they may think themselves but ill-treated; when they think so, they should go to God by prayer, which is the way to have better treatment in Gods good time. Why is it that thou hast sent me? Pharaoh has done evil to this people, and not one step seems to be taken toward their deliverance. It cannot but sit very heavy upon the spirits of those whom God employs for him, to see that their labour doth no good, and much more to see that it doth hurt eventually, though not designedly.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Moses’ prayer of inquiry and complaint reveals the immaturity of his faith at this time. He, too, needed the demonstrations of God’s power that followed.
"By allowing us to listen to Moses’ prayer to God, the author uncovers Moses’ own view of his calling. It was God’s work, and Moses was sent by God to do it." [Note: Sailhamer, The Pentateuch . . ., p. 250.]
This section climaxes with the apparent failure of Yahweh’s plan to rescue Israel. This desperate condition provides the pessimistic backdrop for the supernatural demonstrations of Yahweh’s power that follow.