And afterward Moses, &c.— The elders of Israel, being convinced of the Divine commission wherewith Moses was invested, ch. Exodus 3:18 accompany him and Aaron to Pharaoh. Pharaoh's answer, in the second verse, shews that the Hebrew name Jehovah should have been retained in our version. Thus saith Jehovah, Exodus 5:2. Who is Jehovah?—I know not Jehovah.
My people, &c.— This may be considered either as the substance of their message, or rather, perhaps, as the concise and peremptory declaration of Jehovah's pleasure. Bishop Warburton observes, that the separation of this people has been arraigned, as inconsistent with the Divine attributes. But it cannot be denied, that it became the goodness of the Deity to preserve the doctrine of the Unity, amidst an idolatrous world. Nor could such a separation be made otherwise, than by bringing a part of mankind under God's peculiar protection. Now, as some people must needs be selected for this purpose, it seems most agreeable to our ideas of Divine Wisdom, to make the blessings, attendant on such a selection, the reward of some exalted piety and virtue in the progenitors of the chosen people: but, therefore, to pretend that they were chosen as favourites, is both unjust and absurd. The separation was made for the sake of mankind in general; though one people became the honoured instrument, in reward of their forefathers' piety and virtues.
That they may hold a feast— The verb, here rendered, to hold a feast, חגג chagag, signifies, primarily, to dance; to dance round in circles, says Parkhurst; to celebrate a feast with circular dancing. This made an eminent part of the religious rites of the ancient Heathen, as it does of the modern to this day. It seems to have been expressive of the supposed independent power of the sun and heavens, the first and great objects of idolatry.