John Gill Commentary Exodus 5

And afterwards Moses and Aaron went in, and told Pharaoh
Whose name, some say, was Cenchres, others Amenophis, according to Manetho and Chaeremon ^F8 ; (See Gill on Exodus 3:10) went into Pharaoh's palace, and being introduced by the proper officer at court for that purpose, addressed him in the following manner:

thus says the Lord God of Israel :
as ambassadors of him, who is King of kings, and Lord of lords; and so Artapanus ^F9 , the Heathen, says that the Egyptian king, hearing that Moses was come, sent for him to know why he was come, who told him, that the Lord of the world commanded him to let the Jews go, as it follows here:

let my people go, that they may hold a feast unto me in the wilderness ;
in the wilderness of Sinai or Arabia, at Horeb there, where they might keep it more freely and safely, without being disturbed by the Egyptians, and without giving any offence to them; and the demand is just; they were the people of God, and therefore he claims them, and service from them was due to him; and Pharaoh had no right to detain them, and what is required was but their reasonable service they owed to their God.

This feast was to be held, not for themselves, but to God, which chiefly consisted in offering sacrifice, as is after explained; the entire dismission of them is not at once demanded, only to go a little while into the wilderness, and keep a feast there to the Lord; though it was not intended they should return, but it was put in this form to try Pharaoh, and that he might be the more inexcusable in refusing to grant what was so reasonable.

FOOTNOTES:

• F8: Apud Joseph. contr. Apion. l. 1. c. 26. 32.
• F9: Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.

And Pharaoh said, who is the Lord
Jehovah, they made mention of, which, whether he took it for the name of a deity, or of a king, whose ambassadors they declared themselves to be, was a name he had never heard of before; and this being expressed and pronounced, shows that this name is not ineffable, or unlawful to be pronounced, as say the Jews:

that I should obey his voice, to let Israel go ?
he knew of no superior monarch to him, whose orders he was obliged to obey in any respect, and particularly in this, the dismission of the people of Israel out of his land, though it was but for a short time:

I know not the Lord ;
who this Jehovah is, that made this demand, and required Israel's dismission. The Targum of Jonathan paraphrases it, ``I have not found the name of Jehovah written in the book of angels, I am not afraid of him.'' An Egyptian book, in which, the paraphrast supposes, were written the names of gods and of angels; and no such name being there, he was the more bold and insolent:

neither will I let Israel go ;
determining he would pay no regard to such an unknown Deity, or King, be he who he would.

And they said, the God of the Hebrews has met with us
Perceiving that the name Jehovah was unknown to him, and treated by him in a scornful manner, they leave it out, and only say, "the God of the Hebrews": a people that dwelt in his country, he well knew by this name, and could not be ignorant that their God was different from his; and it was he that had met Moses and Aaron; they did not seek to him to be sent on this errand, but he appeared to them as he did to Moses at Horeb, and to Aaron in Egypt. Some render it, "the God of the Hebrews is called upon us" ^F6 ; his name was called upon them, or they were called by his name; they were his servants and worshippers, and therefore under obligation to attend to what he enjoined them:

let us go, we pray you, three days' journey into the desert :
a request which was made in a very humble and modest manner, and not at all extravagant, nor anything dangerous and disadvantageous to him; for now they speak as of themselves, and therefore humbly entreat him; they do not ask to be wholly and for ever set free, only to go for three days; they do not propose to meet and have their rendezvous in any part of his country, much less in his metropolis, where he might fear they would rise in a body, and seize upon his person and treasure, only to go into the wilderness, to Mount Sinai there. And hence it appears, that the distance between Egypt and Mount Sinai was three days' journey, to go the straightest way, as Aben Ezra observes:

and sacrifice unto the Lord our God :
which is what was meant by keeping a feast; some sacrifices the people, as well as the priests, feasted on; this was not a civil, but a religious concern:

lest he fall upon us with pestilence, or with the sword :
this they urge as a reason to have their request granted, taken from the danger they should be exposed unto, should they not be allowed to go and offer sacrifice to God; though by this they might suggest both loss and danger to Pharaoh, in order to stir him up the more to listen to their request; for should they be smitten with pestilence, or the sword, he would lose the benefit of their bond service, which would be a considerable decline in his revenues; and besides, if God would be so displeased with the Israelites for not going, and not sacrificing, when they were detained, how much more displeased would he be with Pharaoh and the Egyptians for hindering them?

FOOTNOTES:

• F6: (wnyle arqn) "est invocatus super nos", Montanus. So some in Vatablus, Drusius.

And the king of Egypt said to them
For he was not struck dumb, as Artapanus ^F7 , before cited writer, says:

wherefore do you, Moses and Aaron, let the people from their works ?
as they did when they gathered them together, and wrought signs before them; which Pharaoh it seems had heard of, and had got their names very readily:

get you unto your burdens ;
meaning not Moses and Aaron, ordering them to go about their private and family business, but the people they represented, and on whose account they came; and it is highly probable the elders of the people, at least some of them, were with them, to whom these words might be more particularly directed. See (Exodus 3:18) .

FOOTNOTES:

• F7: Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.)

And Pharaoh said, behold, the people of the land now are many ,
&c.] So that if some were taken off, as suggested, there were enough of them to do business and so he cared not;

But if allowed to go, they might mutiny and rebel, and give a great deal of trouble to quell them; or it may be, the sense is, they were very numerous, and too numerous already, and if they were took off of their work, and allowed to go a feasting, they would be more so, which agrees with the next clause:

and you make them rest from their burdens ;
which was the way to make them more numerous still, and to frustrate the design of laying burdens upon them, which was originally intended to hinder the multiplication of them, (Exodus 1:9–14) .