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David Guzik · Citado em PreceptAustin
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Guzik - An inscription by a Pharaoh on an ancient Egyptian temple gives the idea: “I am that which was, and is, and shall be, and no man has lifted my veil.” (Meyer) The Pharaoh was more than a man; he considered himself a god, and the Egyptians agreed. Having grown up in the royal courts of Egypt, Moses knew this well; but he also knew that Pharaoh was just a man. With the authority of the living God, Moses confronted Pharaoh. MOSES AND AARON ISSUE A DECLARATION OF WAR
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Guzik - Pharaoh did not have the right heart, but he did ask the right question. Moses asked Who am I? (Exodus 3:11) The relevant questions were not about the identity of Moses or Pharaoh, but who is the LORD? If Pharaoh really knew who the LORD was, he would have gladly released Israel. I do not know the LORD - Pharaoh says "I don't know the Lord and I am not going to obey what He says."As an idol worshiper of a number of false gods, Pharaoh did not know of this God named Jehovah. He was not in his panoply of deities. As a result of the 10 plagues bringing great judgments on Egypt, Pharaoh and all the "Egyptians shall know" Jehovah (Ex 7:5). One writers says that the phrase "I don't know the LORD" means “I don’t recognize the authority of your God.” THOUGHT - Little did Pharaoh realize that this choice, this crucial decision was going to open the garage door to discouragement, distress, disease, destruction, and death for him and his people. Little do we realize sometimes how one decision can change the whole course of our lives. The decision to obey or disobey, to sin or remain pure, to yield to the Lord or fight Him are many times life-changing decisions that have consequences that affect us for the rest of our lives and sometimes for all of eternity. (Mattoon) (See Illustration of Aaron Burr below) Sailhammer - “Thus as the plague narratives begin, the purpose of the plagues is clearly stated: ‘so that the Egyptians will know that I am the LORD’ (Ex 7:5). Throughout the plague narratives we see the Egyptians learning precisely this lesson (8:19; 9:20, 27; 10:7). As the narratives progress, the larger purpose also emerges. The plagues which God had sent against the Egyptians were ‘to be recounted to your son and your son’s son . . . so that you may know that I am the LORD.’” “Knowing the Lord” is a main theme fleshed out in the book’s rhetorical shape (Ex 1:8; 5:2; 6:3, 7; 7:5, 17; 8:10, 22; 9:14; 10:2, 7, 26; 11:7; 14:4, 18; 16:6, 12; 18:11; 23:9; 29:46; 31:13; 33:12, 13, 16–17). And besides, I will not let Israel go - Pharaoh flatly refuses to obey the command. THOUGHT - The interaction with the powers of darkness (Pharaoh) with children of the light (Moses and Aaron) demonstrates that when we obey the Lord we may (probably will) experience opposition, resistance and/or difficulties. This is an important principle especially for young believers in Jesus, especially if they have been told God has a wonderful plan for your life (which He does) but are not forewarned that they are almost certain to experience difficulties. As I like to tell my pastor friends "Preach the Word and duck!" Rod Mattoon asks "Are you a quitter? The next ten chapters of Exodus (five through fourteen) focus on the great contest between Moses and Pharaoh. The gauntlet is thrown down and the tug-of-war of wills begins. It is a fierce ordeal which tested the metal of Moses and his people, and also revealed the power and care of Almighty God for His people. The chapter confronts us with the reality that we may have times of provision or straw but also times of hardship, suffering or stubble. In those difficult times, however, God knows what is going on and working behind the scenes." David Thompson - There are at least nine reasons why God wants this conflict between Himself and Pharaoh: 1) It shows God has superior power and sovereignty over Pharaoh and false gods of Egypt. 2) God would use this confrontation to strengthen the faith of His people- they would see and trust that God did have a major national plan for Israel. 3) God would use this conflict to heighten the anticipation and appreciation for redemption. 4) God would use this conflict to show how His will overrules man’s will, yet man is still responsible for choices he makes. 5) God would use this conflict to show that there are serious consequences for those who persist in sin and rebellion against Him. 6) God would use this conflict to show that no one can stop what He wants to do. 7) God would glorify Himself through the witness and spread of the facts of this conflict. 8) God would use this Egyptian conflict to teach the nations they better give Israel her land (Josh.2:9) 9) God would use this Egyptian conflict for evangelistic purposes (i.e. Rahab- Josh.2:10-13) ILLUSTRATION - A revival swept through the university at Princeton, New Jersey. Aaron Burr (February 6, 1756 – September 14, 1836) came to the president of the university and said: "Mr. president, I have made up my mind to consider the claims of Christ. Now, Mr. President, what would you do?" The old president of the university gave him this advice. He said, "Burr, if I were you, I would wait until the excitement of the revival had subsided, and then I would think it out carefully." Aaron Burr bowed his head a moment, and then he said, "Mr. President, that is exactly what I will do." And, it is stated as a fact, that never again in his life did he express a desire to be a Christian, and they say he died without such an expression. Beloved, make sure God's blessing and approval are on your decisions and choices by studying His Word, praying for direction, and getting wise counsel. If you do not know the Lord as your Savior, put your faith in him right now. (2 Cor 6:2) The attitude of Pharaoh of "I don't know or need God" is the same attitude of many unbelievers today. We live in the "Don't Tell Me What to Do!" generation. People spurn God's authority only later to regret it. TEMPTED AND TRIED Exodus 5 - James Smith Like Nehemiah, Moses meets with many unexpected difficulties in seeking to fulfil the task given him of God. Who has ever achieved great things for Him without having overcome bitter and desperate opposition? This chapter is full of deep and practical teaching. Let us try and gather up the facts under the following points. I. A Great Demand. “Let My people go” (v. 1). This peremptory claim declares to us that God would have His people (1) SAVED, (2) SEPARATED, (3) SERVING. It was not enough that they should be taught, they must be emancipated. Jesus Christ came not only to teach, but to “give His life a ransom” (Matt. 20:28). II. An Unyielding Enemy. “I know not the Lord, neither will I let Israel go” (v. 2). Instead of letting them go their bondage and their burdens are increased. Pharaoh, like the god of this world, never yields anything except when it is going to profit himself. Satan always adds to the burden of those who have an eye to deliverance. The devil will always resist the claims of the people of God, till, like Pharaoh, he is overwhelmed in the deep, “the lake of fire” (Rev. 19:20). III. A Vain Effort. “The officers of the children of Israel cried unto Pharaoh” (v. 15). His answer was, “Ye are idle, ye are idle.” This was a well-meant but foolish and presumptuous attempt to take the matter of their deliverance in their own hands, ignoring Moses and Aaron, the God-appointed intercessors. Perhaps they hoped to compromise with the heartless tyrant; they may have thought that Moses and Aaron were just asking too much. Ah, man is so ready in the pride of his heart to dictate or to modify the claims of God. Leave your deliverance in the hands of the Lord Jesus Christ the divinely appointed deliverer. He is “mighty to save” (Isa. 63:1). IV. A Heart-piercing Charge. The officers met Moses and Aaron after their feeble attempt to help themselves, and charged them as being the cause of this greater misery coming upon them (v. 21). Do you know experimentally what this means? Then you have indeed been made a partaker of the suffering of Christ. Faithfulness to God often brings blame from the poor sin-convicted but mind-blinded worldling. V. A Noble Example. How did Moses act under this most unjust imputation? “Moses returned unto the Lord” (v. 22). Having been stung to the quick, he unburdens his heavy heart to the Lord his God. His words reveal a state of intense perplexity. “Why is it that Thou hast sent me? 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” (vv. 22, 23). We do not look for too much when we expect God to do all that He hath promised. Moses had been preaching that God was about to deliver them, but instead of liberty the furnace of their affliction was made the hotter. What a trial to faith! Oh, how often appearances seem to contradict the promise! Be not faithless, but believing; the darkest hour is the hour before daybreak. So it was here. Now we have— VI. A Soul-inspiring Answer. Chapter 6:1 tells us that, “Then the Lord said unto Moses, Now shalt thou see what I will do.” God’s NOW had come, just at the heels of man’s WHY? All the resources of Omnipotence are now called into action for the fulfilment of the divine word. Perplexed soul, tarry in God’s almighty NOW; wait on the Lord. With regard to salvation, God’s NOW has already come. “Behold, now is the accepted time” (2 Cor. 6:2). All the resources of grace and truth are presently in action through His Son Jesus Christ. “Now shalt thou see what I will do.” Write these wonderful words across the life and death of God’s redeeming Son. Have you seen all that the love and power of God has done for you in and through Him? PHARAOH: A TYPE OF THE DEVIL Exodus 5–10 - James Smith The King of Egypt, like the god of this world, finds his greatest difficulties in connection with the people of God. He looks upon them as a source of great danger to his kingdom. His chief object is to blind the minds, burden the hearts, and destroy the lives of those who oppose him. Like the devil— I. His Enmity is Inveterate. It is of long standing (Gen. 3:15). Such fire and water can never unite. He— 1. DENIES THE LORD. “Who is the Lord that I should obey Him” (v. 2). The great adversary of souls knows nothing of obedience, he may be compelled, but there is no willing submission. What is true of Satan is true also of all those under his power. “The carnal mind is enmity against God, is not subject to the law of God, neither indeed can be. Children of disobedience” (Eph. 2:2). 2. DESPISES THE MESSAGE. He called it “vain words” (v. 9). Yet they were the words of the living God, a message of mercy and deliverance to his crushed and downtrodden subjects. But it is always so, “the preaching of the Cross (redemption) is to them that perish, foolishness.” “Yea, hath God said,” is still a favourite dodge of the devil. If he can only get men to depreciate the Gospel of Christ he knows that they will remain under his slavish rule. 3. OPPRESSES WITH BURDENS. The straw is denied, yet the full tale of bricks is demanded (vv. 17, 18). This is truly devilish. Paul was once caught in the meshes of this net, for he said, “I thought that I should do many things.” He tried to kill the spirit of liberty by multiplying the works of the law. 4. REMAINS UNCHANGED. In Pharaoh’s case the professions of repentance were frequent, but the tears of repentance were never seen; his heart, like Satan’s, remained unchanged and unchangeable. The devil cannot improve; like Pharaoh he will perish in the flood while in the act of persecuting the redeemed of the Lord (Rev. 20:10). II. His Devices are Cunning. We are not ignorant of his devices. If he cannot succeed with open scorn and oppression he will try the secret snare of compromise. Observe his manner— 1. GO AND SACRIFICE IN THE LAND (chap. 8:25). He offers them liberty to sacrifice to God if they kept within the land under his rule. This means: Be Christians if you will, but don’t cast off the yoke of darkness; don’t break the link of your connection with sin. The devil will allow us to sacrifice to God if we only remain his slaves. “Ye cannot serve God and mammon” (Matt. 6:24). His next device is— 2. GO, ONLY NOT VERY FAR AWAY (v. 28). As much as: If you must go beyond the boundary of my kingdom I will let you go if you don’t go so far away as to be out of sight. Alas, that so many seem to have accepted this condition, and try to live the Christian life with their eyes on Egypt. “Remember Lot’s wife” (Luke 17:32). The dividing line should be as emphatic as death and resurrection (Rom. 6:8). Are you an out of sight Christian, having escaped the corruption that is in the world. There is no getting within sight of Canaan until we get beyond the sight of Egypt. He went a step further, and said— 3. GO, YE THAT ARE MEN (chap. 10:11). Save yourselves, but leave your wives and children behind. Entire separation is what Pharaoh and the devil dreads. He knew that they would not go too far, or remain away, who had left their families in Egypt. Such half-hearted service never does the kingdom of Satan much damage. Household salvation is a most alarming doctrine to the prince of darkness. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). “The promise is to you, and to your children” (Acts 2:39). 4. GO, BUT LEAVE YOUR FLOCKS (chap. 10:24). To leave their flocks meant to serve their God without a sacrifice. When the devil cannot possibly hinder you from going out of his kingdom, how he does seek to mar and murder your influence for good. The Israelites could not serve their God acceptably without personal sacrifice. No more can we. If the adversary can get between us and the sacrifice separation and God-pleasing service will be impossible. How many to-day, in this matter, have gone the way of Cain in offering to God a service that has not been consecrated by blood. Let our answer to these wiles of the devil be the answer of Moses, the servant of God, “Not a hoof shall be left behind” (Exod. 10:26). Exodus 5:3 Then they said, "The God of the Hebrews has met with us. Please, let us go a three days' journey into the wilderness that we may sacrifice to the LORD our God, otherwise He will fall upon us with pestilence or with the sword." The God of the Hebrews - Ex 3:18 otherwise He will fall upon us with pestilence- De 28:21 2Ki 17:25 2Ch 30:8 Ezr 7:23 Eze 6:11 Zec 14:16-19 Exodus 5 Resources - Multiple Sermons and Commentaries MOSES AND AARON'S SECOND APPEAL Then they said, "The God of the Hebrews has met with us - Literally, “The God of the Hebrews is on our side.” Their second appeal is a somewhat milder! Now they avoid the Name Jehovah (at least at the outset), the Name which was not known to Pharaoh. One writer thinks that by changing the Name of the God to the “God of the Hebrews” was to emphasize that He was the God of Pharaoh's Hebrew slaves. That is possible but it still did not work to convince Pharaoh. Please, let us go a three days' journey into the wilderness that we may sacrifice to the LORD our God - In their first words in Ex 5:1 they commanded, but now they "politely" request, "Please." And now in contrast to their opening salvo, they also give the rationale for their request. Why did they need to go into the wilderness? They needed to be out of sight of the Egyptians because the animals they were going to sacrifice were considered sacred to the Egyptians and if they were seen sacrificing them, it would have incited a riot. In Ex 8:26 "Moses said, “It is not right to do so, for we will sacrifice to the LORD our God what is an abomination to the Egyptians. If we sacrifice what is an abomination to the Egyptians before their eyes, will they not then stone us?" There is another reason they would want to sacrifice at some distance away. Exodus 8:26 = "But (responding to Ex 8:25) Moses said, “It is not right to do so, for we will sacrifice to the LORD our God what is an abomination to the Egyptians. If we sacrifice what is an abomination to the Egyptians before their eyes, will they not then stone us?" Constable on sacrifice to the LORD our God - The Egyptians regarded the sacrifices that the Israelites would offer as unacceptable since almost all forms of life were sacred in Egypt. They believed their gods manifested themselves through cows, goats, and many other animals.“The Egyptians considered sacred the lion, the ox, the ram, the wolf, the dog, the cat, the ibis, the vulture, the falcon, the hippopotamus, the crocodile, the cobra, the dolphin, different varieties of fish, trees, and small animals, including the frog, scarab, locust, and other insects. In addition to these there were anthropomorphic gods; that is, men in the prime of life such as Annen, Atum, or Osiris. (from William Ward)” Wiersbe on three days journey - Six days of travel and one day of worship would add up to a week away from their work, but Moses said nothing about how long they would be gone or when they would return. This omission made Pharaoh suspicious, and he wondered if the purpose of their journey was escape rather than worship.....The Lord had promised that the nation would worship Him at Mount Sinai (Ex 3:12), but they could never reach Sinai in three days (Ex 19:1). However, Moses knew that Pharaoh wouldn't let the people go (Ex 3:12-22); therefore, his words, though sincere, were but the first "volley" in God's war against Pharaoh. God's command gave Pharaoh an opportunity either to submit to the Lord or to reveal the sinfulness of his own proud heart. (Ibid) NET Note on three days' journey - It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22–23; Num 10:33; 33:8). Steven Cole on three days' journey -- Scholars debate why the Lord told Moses to ask for a three days’ journey when the real objective was to leave Egypt permanently. Some liberals accuse God of being dishonest or deceptive! Probably this was an initial test to expose Pharaoh’s hardness of heart. Moses was asking a reasonable request: “May we go for three days to worship our God?” There were precedents for such requests. A manuscript and a limestone tablet dating to the time of the ancient pharaohs indicates that Egyptian slaves were sometimes given time off to worship their gods (Philip Ryken, Exodus [Crossway], pp. 140-141). Otherwise He will fall upon us with pestilence or with the sword - In one sense this theoretically might have appealed to Pharaoh because a dead slave is certainly no use to him. This is a difficult statement to understand. Warren Wiersbe offers this comment - Moses mentioned that the Israelites might be in danger of being killed if they failed to obey the Lord. Why bring that up? Perhaps Moses was hinting that Pharaoh's stubbornness might cost him his slaves and that he'd be better off to give the Jews a week off and thereby protect his cheap labor. However, there's another factor involved: Moses was telling Pharaoh that the God of the Hebrews was a powerful God who could kill the Egyptians as well as the Jews. Pharaoh needed to understand that the demands Moses and Aaron were making were not to be taken lightly, for this was a matter of life and death. (Ibid) Walter Kaiser has a slightly different explanation - God’s servants warned Pharaoh that should he disallow this temporary release, he could suffer untold losses; for this God might allow all sorts of pestilence to break out, or he might even send an invader across the eastern frontier where Israel lived in vulnerable exposure. John MacKay has another thought - There is no divine word that corresponds with this in the previous chapters. Both plague (9:3) and sword represent sudden death, coming in forms which would have been interpreted as judgment proceeding from offended deities. It seems probable that this arises from Moses’ recent experience on the way to Egypt (4:24–26) and his realisation that it is not trivial to disobey God’s commands, and it may incur divine wrath at any moment. If that were to happen against the Israelites, then Pharaoh would lose the very people whose labour he is so determined to exploit. (Mentor Commentary-Exodus) NET Note - The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh. Exodus 5:4 But the king of Egypt said to them, "Moses and Aaron, why do you draw the people away from their work? Get back to your labors!" why do you draw the people away from their work - Jer 38:4 Am 7:10 Lu 23:2 Ac 16:20,21 24:5 Get back to your labors - Ex 1:11 Exodus 5 Resources - Multiple Sermons and Commentaries YOU ARE DISTRACTING MY HEBREW SLAVES But the king of Egypt said to them, "Moses and Aaron, why do you draw the people away from their work? - Now Pharaoh is really irritated and responds more harshly then in his first response. This is not a question but an accusation! Pharaoh is saying that you are just trying to "cause the people to refrain from their work" (NET). Pharaoh's priority was to keep the Egyptian economy moving, not to listen to the request of shepherds and slaves to worship a God he did not know.
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Guzik - To punish Israel for the request and to give them more work (“You seem to have enough time to make these crazy requests—then you must have enough time to work more!”), Pharaoh commanded that the Israelites must gather their own materials (specifically, straw) for making bricks. Kaiser - “Chopped straw was mixed in with the clay to make the bricks more pliable and stronger by first binding the clay together and then by decaying and releasing a humic acid.”