5:10-23 The Egyptian task-masters were very severe. See what need we have to pray that we may be delivered from wicked men. The head-workmen justly complained to Pharaoh: but he taunted them. The malice of Satan has often represented the service and worship of God, as fit employment only for those who have nothing else to do, and the business only of the idle; whereas, it is the duty of those who are most busy in the world. Those who are diligent in doing sacrifice to the Lord, will, before God, escape the doom of the slothful servant, though with men they do not. The Israelites should have humbled themselves before God, and have taken to themselves the shame of their sin; but instead of that, they quarrel with those who were to be their deliverers. Moses returned to the Lord. He knew that what he had said and done, was by God's direction; and therefore appeals to him. When we find ourselves at any time perplexed in the way of our duty, we ought to go to God, and lay open our case before him by fervent prayer. Disappointments in our work must not drive us from our God, but still we must ponder why they are sent.

Verse 21. - They said unto them. The officers were too full of their wrongs to wait until questioned. They took the word, and, without relating the result of their interview, implied it. The Lord look upon you, and judge, they said, meaning "the Lord (Jehovah) consider your conduct, and judge it" not exactly, "condemn it and punish it" (Keil and Delitzsch) - but "pass sentence on it," "judge whether it has been right or not." We make this appeal because ye have at any rate done us a great injury - ye have made our savour to be abhorred in the eyes of Pharaoh. (Note the mixed metaphor, which shows- perhaps rather that "in the eyes" had lost its original meaning, and come to signify no more than "with" or "in respect of," than that the literal meaning of making a person's savour to "stink" did not occur to the writer.) Nay, ye have done more - ye have put a sword in the hand of his servants to slay us. That is to say, "ye have armed them with a weapon wherewith we expect that they will take our lives." Either they will beat us to death - and death is a not infrequent result of a repeated employment of the bastinado - or when they find that punishment unavailing they will execute us as traitors. On the use of the bastinado as a punishment in Egypt, see Chabas, 'Melanges Egyptologiques,' 3me serie, vol. 1. pp. 100-6.

CHAPTER 5:22, 23

And they said unto them, the Lord look upon you and judge,.... Or, "will look upon you and judge" (q); and so it is either a prediction of what would be done to them, or an imprecation on them that God would take notice of their conduct, and punish them, or at least chastise them for acting the part they had, if not wickedly, yet imprudently:

because you have made our savour to be abhorred in the eyes of Pharaoh; or to "stink" (r); they were become vile, abominable, and hateful to him, he could not bear the sight of them, and treated them as the filth and offscouring of all things; they had lost their good name, credit, and reputation with him; for leave being asked for them to go three days' journey into the wilderness, to offer sacrifice, and keep a feast, they were looked upon as a parcel of idle slothful fellows:

and in the eyes of his servants; not the taskmasters only, but his nobles, counsellors, and courtiers:

to put a sword in their hands to slay us; a proverbial expression, signifying that they by their conduct had exposed them to the utmost danger, and had given their enemies an occasion against them, and an opportunity of destroying their whole nation, under a pretence of disobedience and disloyalty.

(q) "videbit" "et judicabit", Rivet. (r) "fecisti foetere", V. L. Pagninus, Montanus, Tigurine version, Drusius.

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