Verse 2

And God spake unto Moses--For his further encouragement, there was made to him an emphatic repetition of the promise (Exo 3:20).

Verse 3

I . . . God Almighty--All enemies must fall, all difficulties must vanish before My omnipotent power, and the patriarchs had abundant proofs of this. but by my name, &c.--rather, interrogatively, by My name Jehovah was I not known to them? Am not I, the Almighty God, who pledged My honor for the fulfilment of the covenant, also the self-existent God who lives to accomplish it? Rest assured, therefore, that I shall bring it to pass. This passage has occasioned much discussion; and it has been thought by many to intimate that as the name Jehovah was not known to the patriarchs, at least in the full bearing or practical experience of it, the honor of the disclosure was reserved to Moses, who was the first sent with a message in the name of Jehovah, and enabled to attest it by a series of public miracles.

Verse 9

Moses spake so unto the children of Israel--The increased severities inflicted on the Israelites seem to have so entirely crushed their spirits, as well as irritated them, that they refused to listen to any more communications (Exo 14:12). Even the faith of Moses himself was faltering; and he would have abandoned the enterprise in despair had he not received a positive command from God to revisit the people without delay, and at the same time renew their demand on the king in a more decisive and peremptory tone.

Verse 12

how then shall . . . who am of uncircumcised lips?--A metaphorical expression among the Hebrews, who, taught to look on the circumcision of any part as denoting perfection, signified its deficiency or unsuitableness by uncircumcision. The words here express how painfully Moses felt his want of utterance or persuasive oratory. He seems to have fallen into the same deep despondency as his brethren, and to be shrinking with nervous timidity from a difficult, if not desperate, cause. If he had succeeded so ill with the people, whose dearest interests were all involved, what better hope could he entertain of his making more impression on the heart of a king elated with pride and strong in the possession of absolute power? How strikingly was the indulgent forbearance of God displayed towards His people amid all their backwardness to hail His announcement of approaching deliverance! No perverse complaints or careless indifference on their part retarded the development of His gracious purposes. On the contrary, here, as generally, the course of His providence is slow in the infliction of judgments, while it moves more quickly, as it were, when misery is to be relieved or benefits conferred.

Verse 14

THE GENEALOGY OF MOSES. (Exo. 6:14-30) These be the heads of their fathers' houses--chiefs or governors of their houses. The insertion of this genealogical table in this part of the narrative was intended to authenticate the descent of Moses and Aaron. Both of them were commissioned to act so important a part in the events transacted in the court of Egypt and afterwards elevated to so high offices in the government and Church of God, that it was of the utmost importance that their lineage should be accurately traced. Reuben and Simeon being the oldest of Jacob's sons, a passing notice is taken of them, and then the historian advances to the enumeration of the principal persons in the house of Levi [Exo 6:16-19].

Verse 20

Amram took him Jochebed his father's sister to wife--The Septuagint and Syriac versions render it "his cousin."

Verse 23

Elisheba--that is, Elizabethan. These minute particulars recorded of the family of Aaron, while he has passed over his own, indicate the real modesty of Moses. An ambitious man or an impostor would have acted in a different manner. Next: Exodus Chapter 7

Verse 1

Then the Lord said unto Moses,.... In answer to the questions put to him, and the expostulations made with him: now shalt thou see what I will do to Pharaoh: in inflicting punishments on him: for with a strong hand shall he let them go; being forced to it by the mighty hand of God upon him; and it is by some rendered, "because of a strong hand" (s); so Jarchi; for this is not to be understood of the hand of Pharaoh, but of the hand of God: and with a strong hand shall he drive them out of his land: not only be willing that they should go, but be urgent upon them to be gone, Exo 12:33. (s) "propter manum validam"; so some in Drusius.

Verse 2

And God spake unto Moses, and said unto him, I am the Lord. Or Jehovah, the self-existent Being, the Being of beings, the everlasting I am, the unchangeable Jehovah, true, firm, and constant to his promises, ever to be believed, and always to be depended on. And God spake unto Moses, and said unto him, I am the Lord. Or Jehovah, the self-existent Being, the Being of beings, the everlasting I am, the unchangeable Jehovah, true, firm, and constant to his promises, ever to be believed, and always to be depended on. Exodus 6:3 exo 6:3 exo 6:3 exo 6:3And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty,.... Able to fulfil all his purposes, promises, and covenant, with whom nothing is impossible; or Elshaddai, God all-sufficient, who has a sufficiency of happiness in himself, and everything to supply the wants of his creatures in things temporal and spiritual, see Gen 17:1, but by my name Jehovah was I not known to them; which he had in the preceding verse called himself by. This is not to be understood absolutely; for it is certain that he had made himself known by this name, and this name was known unto Abraham, Isaac, and Jacob, Gen 15:6, and but comparatively, as some think; that is, he was not so much made known to them by the one name as the other; though it may be questioned whether the one was more used in speaking to them than the other; wherefore others think, as Saadiah Gaon, that the word only is to be supplied, as in Gen 32:28 and the sense to be, that by his name Jehovah he was not only made known to them, but by his name Elshaddai, and others also; and others reconcile the difficulty thus, that though the name Jehovah itself was known to the patriarchs, by which they were assured that God is eternal, immutable, and faithful to his promises; yet he was not known as to the efficacy of this name, or with respect to the actual performance of his promise, as he now would be by delivering the children of Israel out of Egypt, and bringing them into the land of Canaan; though perhaps, by reading the words with an interrogation, the clause will appear more plain, "and by my name Jehovah was I not known to them?" (t) verily I was. Josephus (u) says, this name was not before made known to men, and that it was not lawful for a man to speak it; and this is the common notion of the Jews, that it is ineffable, and not lawful to be pronounced, and therefore they put Adonai and Elohim in the room of it, and the vowel points of these words to it, which is a false and superstitious notion: this name was known among the Heathens; it is the same with in the oracle of Apollo (w); and Diodorus Siculus (x) says, that with the Jews Moses is said to give laws from a God called "IAO", and is the same which in Philo Byblius (y) is called Jevo; and both are no other than a corruption of Jah or Jehovah; and perhaps the of the Pythagoreans (z), by which they swore, is the same with the tetragrammaton, or this word of four letters, with the Jews. (t) Vid. Noldium, No. 788. (u) Antiqu. l. 2. c. 12. sect. 4. (w) Cornelius Labeo de oraculo Apoll. Clarii apud Macrob. Saturnal. l. 1. c. 18. (x) Bibliothoc. l. 1. p. 84. (y) Apud Euseb. Praepar. Evangel. l. 1. c. 9. p. 31. (z) Carmin. Aurea Pythagor. l. 47. & Hierocles in ib. p. 225, 277. Porphyr. de Vita Pythagor. p. 189.

Verse 3

And I have also established my covenant with them,.... With Abraham, Isaac, and Jacob, and with their posterity, so that it is sure and firm, and shall never be made null and void: to give them the land of Canaan; or to their children, which were as themselves: the land of their pilgrimage, wherein they were strangers; not being in actual possession of any part of it, but lived as pilgrims and strangers in it, as their posterity now did in another land not theirs; see Heb 11:9.

Verse 4

And I have also heard the groaning of the children of Israel,.... For the Lord is not only the eternal and immutable Being in his purposes and promises, and a covenant keeping God; but he is compassionate and merciful, and sympathizes with his people in all their afflictions; he takes notice of their sighs and groans, as he now did those of his people in Egypt: whom the Egyptians keep in bondage; and which was the reason of their groaning; their bondage being so hard and rigorous, in which they were detained by Pharaoh, who refused to let them go, though Moses in the name of the Lord had required him to do it: and I have remembered my covenant; concerning bringing them out of Egypt into the land of Canaan, which he would quickly do, and thereby make it appear he was mindful of his covenant, which is indeed never forgotten by him, though it may seem to be.

Verse 5

Wherefore say unto the children of Israel, I am the Lord,.... Eternal in his being, immutable in his counsels, faithful to his covenant, and able to fulfil it: and I will bring you out from under the burdens of the Egyptians; which lay heavy on them, and made them sigh and groan: and I will rid you out of their bondage; in which they were kept, and by which their lives were made bitter: and I will redeem you with a stretched out arm; with an arm stretched out from heaven to earth, as Aben Ezra expresses it; even by the exertion of his almighty power, openly and manifestly displayed in the lighting down of his arm upon the enemies of his people, and in delivering them out of their hands: and with great judgments; upon the Egyptians, by many and sore plagues and punishments inflicted on them.

Verse 6

And I will take you to me for a people,.... Out of the hands of the Egyptians, and out of their country, to be in a political sense his kingdom and subjects; and in a religious sense a holy people to himself, to fear, serve, worship, and glorify him, by walking according to laws and rules given them by him; and this he did by setting up and establishing a civil and ecclesiastical polity among them: and I will be to you a God; their King and their God to rule over them, protect and defend them, they being a theocracy; and their covenant God and Father, giving them various spiritual privileges, the adoption, the glory, the covenant, the law, service, and promises: and ye shall know that I am the Lord your God; by the promises fulfilled, the favours granted, and the deliverances wrought for them: which bringeth you out from under the burdens of the Egyptians; see the preceding verse Exo 6:6.

Verse 7

And I will bring you in unto the land,.... The land of Canaan: concerning the which I did swear; or lift up my hand (a), which was a gesture used in swearing, Gen 14:22. to give it to Abraham, to Isaac, and to Jacob; see Exo 6:4, and I will give it you for an heritage; to be possessed as an inheritance by them, so long as they were obedient to his will, or until the Messiah came: I am the Lord; whose counsels of old are faithfulness and truth; whose promises are yea and amen; whose gifts and calling are without repentance; and who is able also to perform whatever he has said he will do. (a) "levavi manum meam", Pagninus, Montanus, Munster.

Verse 8

And Moses spake so unto the children of Israel,.... After this manner, and in the above words, declaring all that the Lord made known to him, and promised to do for them; which one would have thought would have revived their spirits, and refreshed and comforted their hearts under their troubles, and encouraged a lively exercise of faith and hope of deliverance: but they hearkened not unto Moses; being disappointed of deliverance by him, and their afflictions being increased, and lying heavy upon them, they were heartless and hopeless: for anguish of spirit; trouble of mind and grief of heart, with which they were swallowed up; or "for shortness of breath" (b), being so pressed that they could hardly breathe, and so were incapable of attending to what was spoken to them: and for cruel bondage; under which they laboured, and from which they had scarce any respite, and saw no way of deliverance from it. (b) "ob brevem anhelitum", Munster.

Verse 9

And the Lord spake unto Moses,.... At another time, and renewed his orders to him to go again to Pharaoh, and require their dismission: saying; as follows:

Verse 10

Go in,.... Into Pharaoh's palace, and into his presence, to whom access seems not to be very difficult; and perhaps access to princes was not attended with so much ceremony then as it now is: speak unto Pharaoh king of Egypt; though a king, and a king of so large a country as Egypt, yet do not be afraid to speak to him; speak to him plainly and boldly, not in a supplicatory, but in an authoritative way, in the name of the King of kings: that he let the children of Israel go out of his land; this demand had been made before, but was rejected with an haughty air, and now it is repeated, before the Lord proceeds to punish him for his disobedience, that his judgments upon him might appear more manifestly to be just and right.

Verse 11

And Moses spake before the Lord,.... Who appeared in a visible form, and had spoke to him with an articulate voice, and before whom Moses stood, and made the following reply: saying, behold, the children of Israel have not hearkened unto me; even though he brought a comfortable message to them from the Lord, and delivered many gracious promises of his to them, assuring them of deliverance out of Egypt, and of their possession of the land of Canaan: how then shall Pharaoh hear me? making a demand upon him to part with a people, from whose labour he receives so much advantage, and has such an addition to his revenues, and who is a mighty king, and haughty monarch. And this is further enforced from his own weakness and unfitness to speak to Pharaoh: who am of uncircumcised lips? had an impediment in his speech, could not speak freely and readily, but with difficulty; perhaps stammered, and so uttered superfluous syllables, repeated them before he could fully pronounce what he aimed at; or in other words, he was not eloquent, which was his old objection, and had been fully answered before: and by this it appears that there was no alteration in the speech of Moses since God spoke with him at Mount Horeb. Some think Moses expected to have had this impediment removed, and tacitly hints at it here, not being so well satisfied with Aaron's being joined with him as his mouth and spokesman, which seemed to carry in it some reflection upon him.

Verse 12

And the Lord spake unto Moses and unto Aaron,.... No notice is taken of the objection of Moses, having been sufficiently answered before, and Aaron is joined with him in the following charge: and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt; that is, to go to the children of Israel and comfort them, and direct them what they should do, and how they should behave under their present circumstances; assuring them of deliverance, and to go to Pharaoh, and to make a fresh demand upon him to let Israel go; and in this work they had a solemn charge from God to continue, and not to desist from it, until they had finished it: to bring the children of Israel out of the land of Egypt; which they were to be the instruments of: and that it might be known clearly from whom they descended, who had such a charge given them, and such honour put upon them, the following genealogy is recorded.

Verse 13

These be the heads of their father's houses,.... Not of the families of Moses and Aaron, but of the children of Israel, though only the heads of three tribes are mentioned; and some think that these three are taken notice of, to show that they were not rejected of God, though they seem to be rather cursed than blessed by Jacob; and that though they were guilty of very great crimes, as Reuben of incest, and Simeon and Levi of murder, yet they truly repented, and obtained mercy of God, and were honoured in their offspring, of whom an account is here given; but the two first seem to be taken notice of for the sake of the third, and that order might be observed, and that it might plainly appear that the deliverers of Israel were Israelites: the sons of Reuben, the firstborn of Israel, Hanoch, and Pallu, Hezron, and Carmi; whose names, and the order in which they are put, are the same as in Gen 46:9 these be the families of Reuben; the heads of them, or from whence they sprung.

Verse 14

And the sons of Simeon, Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman,.... See Gill on Gen 46:10. these are the families of Simeon; who gave rise and name to the several families of that tribe now in Egypt.

Verse 15

And these are the names of the sons of Levi, according to their generations,.... Whose sons, according to the order of their birth, were as follow: Gershom, and Kohath, and Merari; see Gen 46:11, and the years of the life of Levi were one hundred and thirty seven years; and exactly the same number of years is assigned him by Polyhistor from Demetrius (c), an Heathen writer. Jarchi says, that the reason why, the years of the life of Levi are reckoned is to show how long the bondage lasted; for there was no servitude as long as any of the tribes (or of the sons of Jacob) remained, according to Exo 1:6 and the Jewish chronologers (d) affirm that Levi was the last of the patriarchs that died; and that he died in the year of the world 3332, and lived in Egypt ninety four years; and from his time, to the going out of Egypt, were only one hundred and sixteen years; and they further say the bondage could not last longer than one hundred and sixteen years, nor shorter than eighty seven. Bishop Usher (e) places his death in A. M. 2385, and before Christ 1619: according to the Targum of Jonathan, he lived to see Moses and Aaron the deliverers of Israel; but that is false, since Joseph and all his brethren died before Moses was born, Exo 1:6. (c) Apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 425. (d) Shalshalet Hakabala, fol. 5. 1. Tzemach David, par. 1, fol. 6. 2. & 7. 1. Seder Olam Rabba, c. 3. p. 9. (e) Annales Vet. Test. p. 17.

Verse 16

And the sons of Gershom, Libni, and Shimi, according to their families. He had only two sons, from whom came the families of the Libnites and Shimites; see Num 3:21. . Exodus 6:18 exo 6:18 exo 6:18 exo 6:18And the sons of Kohath, Amram, and Izhar, and Hebron, and Uzziel,.... So they are reckoned in Ch1 6:18 though only the family of the Hebronites are mentioned in Num 26:58. and the years of the life of Kohath were one hundred and thirty three years. A Jewish chronologer says (f) he died one hundred years before the going out of Egypt: just the same number of years is ascribed to him by Polyhistor from Demetrius, an Heathen historian (g). (f) Shalshalet Hakabalaut, ut supra. (fol. 5. 1.) (g) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 21. p. 425.)

Verse 17

And the sons of Merari, Mahali, and Mushi,.... From whence sprung the families of the Mahalites, and Mushites, Num 3:33, these are the families of Levi, according to their generations: the families that descended from him and his sons, according to the order of their birth.

Verse 18

And Amram took him Jochebed his father's sister to wife,.... This Amram was the first son of Kohath, and the father of Moses, as after related, and so must be the same with the man of the house of Levi, and his wife the daughter of Levi, as in Exo 2:1 and though such a marriage was afterwards prohibited, Moses does not conceal it, though it may seem to reflect some dishonour on him and his family; he writing not for his own glory, but for the sake of truth, and the good of mankind, and especially the church and people of God. Indeed the Vulgate Latin version, and the Septuagint, Samaritan, and Syriac versions, make her to be his first cousin, the daughter of his father's brother, his uncle's daughter: and so does Polyhistor from Demetrius (h); but in Num 26:59, she is expressly said to be a daughter of Levi, born to him in Egypt, and therefore must be his father's sister: and she bare him Aaron and Moses: and Miriam also, though not mentioned, it being for the sake of these two that the genealogy is made: and the years of the life of Amram were one hundred and thirty seven years: just the age of his grandfather Levi, Exo 6:16. A Jewish chronologer (i) says he died in the thirtieth year of Moses: but the Arabic writers (k) say in the fifty sixth or fifty seventh, and at the end of A. M. 3810. Polyhistor (l) from Demetrius makes his age to be one hundred and thirty six, and him to be the father of Moses and Aaron, and Aaron to be three years older than Moses, exactly according to the Scripture account. (h) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 21. p. 425.) (i) Shalshalet Hakabala, ut supra. (fol. 5. 1.) (k) Patricides, p. 26. Elmacinus, p. 46. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 392. (l) Apud Euseb. ut supra.

Verse 19

And the sons of Izhar, Korah, and Nepheg, and Zichri. These seem to be mentioned for the sake of Korah, concerning whom is a remarkable history in the following book; for the other two are nowhere else spoken of. And the sons of Izhar, Korah, and Nepheg, and Zichri. These seem to be mentioned for the sake of Korah, concerning whom is a remarkable history in the following book; for the other two are nowhere else spoken of. Exodus 6:22 exo 6:22 exo 6:22 exo 6:22And the sons of Uzziel, Mishael, and Elzaphan, and Zichri. The two first of these were the men that were ordered by Moses to carry out of the camp the two sons of Aaron, who were killed by lightning for offering strange fire, Lev 10:4.

Verse 20

And Aaron took him Elisheba,.... The same name we pronounce Elizabeth; and of this name was the wife of Zacharias, the father of John the Baptist, Luk 1:5, this woman Aaron took was the daughter of Amminadab, the sister of Naashon; a prince of the tribe of Judah, Num 7:12, her he took to wife; or married; for though intermarriages with the several tribes were not allowed, nor used in after times, that they might be kept distinct, and the inheritances also, yet the tribe of Levi often took wives of other tribes, because they had no inheritance, and were to have none in the land of Canaan, so that confusion in tribes and inheritance was not made hereby; and it is observable, that these marriages were frequently with the tribe of Judah, as signifying the union of the kingly and priestly offices in Christ, who sprung from the tribe of Judah: and she bare him Nadab, and Abihu, Eleazar, and Ithamar; the two first of these died by fire from heaven in their father's lifetime, for offering strange fire to the Lord, Lev 10:1. Eleazar succeeded his father in the priesthood, Num 20:26 and of the sons of Ithamar executing the priest's office, see Ch1 24:2.

Verse 21

And the sons of Korah,.... The eldest son of Izhar, who, though he proved a bad man, yet many of his posterity were good men, and are often mentioned in general in the titles of some of the psalms of David: the immediate sons of Korah were Assir, and Elkanah, and Abiasaph. Aben Ezra says, that Samuel the prophet was of the sons of Korah; perhaps what might lead him to it was, because his father's name was Elkanah, the name of one of these sons of Korah, but cannot be this Elkanah: these are the families of the Korhites; the heads of them, or from whom they descended.

Verse 22

And Eleazar Aaron's son took him one of the daughters of Putiel to wife,.... This was Aaron's eldest son. The person, whose daughter he married, Dr. Lightfoot (m) conjectures was an Egyptian convert, perhaps of the posterity of Potipherah, among whom Joseph had sowed the seeds of true religion, and supposes that the Egyptians used the name of Puti or Poti, either in memorial of their uncle Put, Gen 10:6 or in reverence of some deity of that name; but the Targum of Jonathan makes Putiel to be the same with Jethro; and so does Jarchi; but Aben Ezra seems to be most right, who takes him to be of the children of Israel, though the reason of his name is not known, and the daughter of such an one it is most likely a son of Aaron would marry: and she bore him Phinehas; of whom see Num 25:11, these are the heads of the Levites, according to their families; from whence the Levites sprung, and their several families. It may be observed, that Moses says nothing of his own offspring, only of his brother Aaron's, partly out of modesty and humility, and partly because the priesthood was successive in the family of Aaron, but not the civil government in the family of Moses; and that he proceeds no further to give the genealogy of the remaining tribes, his chief view being to show the descent of Aaron and himself, that it might be with certainty known in after times who they were that were instruments of Israel's deliverance out of Egypt, which would be matter of inquiry, and very desirable to be known. (m) Works, vol. 1. p. 704, 705.

Verse 23

These are that Aaron and Moses,.... Aaron is set before Moses, because he was the eldest, and because he prophesied in Egypt before Moses, as Aben Ezra observes; though Moses was greater in dignity than he, and therefore the true reason may be the modesty of Moses; though in a following verse Moses is set before Aaron, to show that they were equal, as Jarchi thinks; and perhaps the thing was quite an indifference to the historian, and done without any care and intention, however these words are emphatically expressed, on purpose to point out the persons to future ages: to whom the Lord said, bring out the children of Israel from the land of Egypt: which is the charge he gave them both, Exo 6:13, and the account of which is returned to again, after an interruption by the genealogy before recorded: Israel were to be brought out: according to their armies; denoting their numbers, and the order in which they were to march out of Egypt, as they did, not by flight, nor in confusion, but in a formidable manner, and in great composure and order, with these two men, Moses and Aaron, as their generals at the head of them.

Verse 24

These are they which spoke to Pharaoh king of Egypt,.... In the name of the Lord of hosts; and demanded the dismission of Israel, in order to bring the children of Israel from Egypt; nor did they desist making application to him, until they had prevailed upon him to let them go: these are that Moses and Aaron; which is repeated, that it may be observed who were the deliverers of Israel, what their names, of what tribe they were, and from whom they descended, and who sprung from them, at least from Aaron.

Verse 25

And it came to pass on the day when the Lord spake unto Moses in the land of Egypt. This verse depends upon the following for the sense of it, which shows what it was the Lord said to Moses in the day he spake to him in Egypt, when he was come thither, which is as follows: And it came to pass on the day when the Lord spake unto Moses in the land of Egypt. This verse depends upon the following for the sense of it, which shows what it was the Lord said to Moses in the day he spake to him in Egypt, when he was come thither, which is as follows: Exodus 6:29 exo 6:29 exo 6:29 exo 6:29And the Lord spake unto Moses, saying, I am the Lord,.... See Exo 6:2, speak thou unto Pharaoh king of Egypt all that I say unto thee; that he let Israel go; and that in case of refusal, that he would punish him and his people with this and the other plague, one after another, and at last slay him and their firstborn.

Verse 26

And Moses said before the Lord, behold, I am of uncircumcised lips,.... As he had done, Exo 6:13, and this is only a repetition of what is there said, in order to lead on to what is related in the following chapter: how shall Pharaoh hearken unto me? so mean a person, and so poor a speaker, and he a mighty king, surrounded with wise counsellors and eloquent orators. Next: Exodus Chapter 7

Verse 7

The adoption of Israel as the nation of God took place at Sinai (Exo 19:5). וגו נשׁאתי אשׁר, "with regard to which I have lifted up My hand to give it" (Exo 6:8). Lifting up the hand (sc., towards heaven) is the attitude of swearing (Deu 32:40 cf. Gen 14:22); and these words point back to Gen 22:16. and Gen 26:3 (cf. Gen 24:7 and Gen 50:24).

Verse 9

When Moses communicated this solemn assurance of God to the people, they did not listen to him רוּה מּקּצר, lit., "for shortness of breath;" not "from impatience" (like קצר־רוּח, Pro 14:29, in contrast to אפּים ארך), but from anguish, inward pressure, which prevents a man from breathing properly. Thus the early belief of the Israelites was changed into the despondency of unbelief through the increase of their oppression. This result also produced despondency in Moses' mind, so that he once more declined the commission, which followed the promise, viz., to go to Pharaoh and demand that he would let Israel go out of his land (Exo 6:11). If the children of Israel would not listen to him, how should Pharaoh hear him, especially as he was uncircumcised in the lips (Exo 6:12)? שׁפתים ערל is one whose lips are, as it were, covered with a foreskin, so that he cannot easily bring out his words; in meaning the same as "heavy of mouth" in Exo 4:10. The reply of God to this objection is given in Exo 7:1-5. For, before the historian gives the decisive answer of Jehovah which removed all further hesitation on the part of Moses, and completed his mission and that of Aaron to Pharaoh, he considers it advisable to introduce the genealogy of the two men of God, for the purpose of showing clearly their genealogical relation to the people of Israel.

Verse 13

Exo 6:13 forms a concluding summary, and prepares the way for the genealogy that follows, the heading of which is given in Exo 6:14. (Note: The organic connection of this genealogy with the entire narrative has been so conclusively demonstrated by Ranke, in his Unterss. ub. d. Pent. i. p. 68ff. and ii. 19ff., that even Knobel has admitted it, and thrown away the fragmentary hypothesis.)

Verse 14

The Genealogy of Moses and Aaron. - "These are their (Moses' and Aaron's) father's-houses." בּית־אבות father's-houses (not fathers' house) is a composite noun, so formed that the two words not only denote one idea, but are treated grammatically as one word, like בּית־עצבּים idol-houses (Sa1 31:9), and בּית־בּמות high-place-houses (cf. Ges. 108, 3; Ewald, 270c). Father's house was a technical term applied to a collection of families, called by the name of a common ancestor. The father's-houses were the larger divisions into which the families (mishpachoth), the largest subdivisions of the tribes of Israel, were grouped. To show clearly the genealogical position of Levi, the tribe-father of Moses and Aaron, among the sons of Jacob, the genealogy commences with Reuben, the first-born of Jacob, and gives the names of such of his sons and those of Simeon as were the founders of families (Gen 46:9-10). Then follows Levi; and not only are the names of his three sons given, but the length of his life is mentioned (Exo 6:16), also that of his son Kohath and his descendant Amram, because they were the tribe-fathers of Moses and Aaron. But the Amram mentioned in Exo 6:20 as the father of Moses, cannot be the same person as the Amram who was the son of Kohath (Exo 6:18), but must be a later descendant. For, however the sameness of names may seem to favour the identity of the persons, if we simply look at the genealogy before us, a comparison of this passage with Num 3:27-28 will show the impossibility of such an assumption. "According to Num 3:27-28, the Kohathites were divided (in Moses' time) into the four branches, Amramites, Izharites, Hebronites, and Uzzielites, who consisted together of 8600 men and boys (women and girls not being included). Of these, about a fourth, or 2150 men, would belong to the Amramites. Now, according to Exo 18:3-4, Moses himself had only two sons. Consequently, if Amram the son of Kohath, and tribe-father of the Amramites, was the same person as Amram the father of Moses, Moses must have had 2147 brothers and brothers' sons (the brothers' daughters, the sisters, and their daughters, not being reckoned at all). But as this is absolutely impossible, it must be granted that Amram the son of Kohath was not the father of Moses, and that an indefinitely long list of generations has been omitted between the former and his descendant of the same name" (Tiele, Chr. des A. T. p. 36). (Note: The objections of M. Baumgarten to these correct remarks have been conclusively met by Kurtz (Hist. of O. C. vol. ii. p. 144). We find a similar case in the genealogy of Ezra in Ezr 7:3, which passes over from Azariah the son of Meraioth to Azariah the son of Johanan, and omits five links between the two, as we may see from Ch1 6:7-11. In the same way the genealogy before us skips over from Amram the son of Kohath to Amram the father of Moses without mentioning the generations between.) The enumeration of only four generations, viz., Levi, Iohath, Amram, Moses, is unmistakeably related to Gen 15:16, where it is stated that the fourth generation would return to Canaan. Amram's wife Jochebed, who is merely spoken of in general terms as a daughter of Levi (a Levitess) in Exo 2:1 and Num 26:59, is called here the דּודה "aunt" (father's sister) of Amram, a marriage which was prohibited in the Mosaic law (Lev 18:12), but was allowed before the giving of the law; so that there is no reason for following the lxx and Vulgate, and rendering the word, in direct opposition to the usage of the language, patruelis, the father's brother's daughter. Amram's sons are placed according to their age: Aaron, then Moses, as Aaron was three years older than his brother. Their sister Miriam was older still (vid., Exo 2:4). In the lxx, Vulg., and one Hebrew MS, she is mentioned here; but this is a later interpolation. In Exo 6:21. not only are the sons of Aaron mentioned (Exo 6:23), but those of two of Amram's brothers, Izhar and Uzziel (Exo 6:21, Exo 6:22), and also Phinehas, the son of Aaron's son Eleazar (Exo 6:25); as the genealogy was intended to trace the descent of the principal priestly families, among which again special prominence is given to Aaron and Eleazar by the introduction of their wives. On the other hand, none of the sons of Moses are mentioned, because his dignity was limited to his own person, and his descendants fell behind those of Aaron, and were simply reckoned among the non-priestly families of Levi. The Korahites and Uzzielites are mentioned, but a superior rank was assigned to them in the subsequent history to that of other Levitical families (cf. Num 16-17; Num 26:11, and Num 3:30 with Lev 10:4). Aaron's wife Elisheba was of the princely tribe of Judah, and her brother Naashon was a tribe-prince of Judah (cf. Num 2:3). אבות ראשׁי (Exo 6:25), a frequent abbreviation for בית־אבות ראשׁי, heads of the father's-houses of the Levites. In Exo 6:26 and Exo 6:27, with which the genealogy closes, the object of introducing it is very clearly shown in the expression, "These are that Aaron and Moses," at the beginning of Exo 6:26; and again, "These are that Moses and Aaron," at the close of Exo 6:27. The reversal of the order of the names is also to be noticed. In the genealogy itself Aaron stands first, as the elder of the two; in the conclusion, which leads over to the historical narrative that follows, Moses takes precedence of his elder brother, as being the divinely appointed redeemer of Israel. On the expression, "according to their armies," see Exo 7:4.

Verse 28

In Exo 6:28-30 the thread of the history, which was broken off at Exo 6:12, is again resumed. דּבּר בּיום, on the day, i.e., at the time, when God spake. יום is the construct state before an entire clause, which is governed by it without a relative particle, as in Lev 7:35; Sa1 25:15 (vid., Ewald, 286i).

Verse 1

Here, I. God silences Moses's complaints with the assurance of success in this negotiation, repeating the promise made him in Exo 3:20, After that, he will let you go. When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse - when he was quite at a loss what to do - Then the Lord said unto Moses, for the quieting of his mind, "Now shalt thou see what I will do to Pharaoh (Exo 6:1); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear." See Psa 12:5, Now will I arise. Note, Man's extremity is God's opportunity of helping and saving. Moses had been expecting what God would do; but now he shall see what he will do, shall see his day at length, Job 24:1. Moses had been trying what he could do, and could effect nothing. "Well," says God, "now thou shalt see what I will do; let me alone to deal with this proud man," Job 40:12, Job 40:13. Note, Then the deliverance of God's church will be accomplished, when God takes the work into his own hands. With a strong hand, that is, being forced to it by a strong hand, he shall let them go. Note, As some are brought to their duty by the strong hand of God's grace, who are made willing in the day of his power, so others by the strong hand of his justice, breaking those that would not bend. II. He gives him further instructions, that both he and the people of Israel might be encouraged to hope for a glorious issue of this affair. Take comfort, 1. From God's name, Jehovah, Exo 6:2, Exo 6:3. He begins with this, I am Jehovah, the same with, I am that I am, the fountain of being, and blessedness, and infinite perfection. The patriarchs knew this name, but they did not know him in this matter by that which this name signifies. God would now be known by his name Jehovah, that is, (1.) A God performing what he had promised, and so inspiring confidence in his promises. (2.) A God perfecting what he had begun, and finishing his own work. In the history of the creation, God is never called Jehovah till the heavens and the earth were finished, Gen 2:4. When the salvation of the saints is completed in eternal life, then he will be known by his name Jehovah (Rev 22:13); in the mean time they shall find him, for their strength and support, El-shaddai, a God all-sufficient, a God that is enough and will be so, Mic 7:20. 2. From his covenant: I have established my covenant, Exo 6:4. Note, The covenants God makes he establishes; they are made as firm as the power and truth of God can make them. We may venture our all upon this bottom. 3. From his compassions (Exo 6:5): I have heard the groaning of the children of Israel; he means their groaning on occasion of the late hardships put upon them. Note, God take notice of the increase of his people's calamities, and observes how their enemies grow upon them. 4. From his present resolutions, Exo 6:6-8. Here is line upon line, to assure them that they should be brought triumphantly out of Egypt (Exo 6:6), and should be put in possession of the land of Canaan (Exo 6:8): I will bring you out. I will rid you. I will redeem you. I will bring you into the land of Canaan, and I will give it to you. Let man take the shame of his unbelief, which needs such repetitions; and let God have the glory of his condescending grace, which gives us such repeated assurances for our satisfaction. 5. From his gracious intentions in all these, which were great, and worthy of him, Exo 6:7. (1.) He intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a God; more than this we need not ask, we cannot have, to make us happy. (2.) He intended his own glory: You shall know that I am the Lord. God will attain his own ends, nor shall we come short of them if we make them our chief end too. Now, one would think, these good words, and comfortable words, should have revived the drooping Israelites, and cause them to forget their misery; but, on the contrary, their miseries made them regardless of God's promises (Exo 6:9): They harkened not unto Moses for anguish of spirit. That is, [1.] They were so taken up with their troubles that they did not heed him. [2.] They were so cast down with their late disappointment that they did not believe him. [3.] They had such a dread of Pharaoh's power and wrath that they durst not themselves move in the least towards their deliverance. Note, First, Disconsolate spirits often put from them the comforts they are entitled to, and stand in their own light. See Isa 28:12. Secondly, Strong passions oppose strong consolations. By indulging ourselves in discontent and fretfulness, we deprive ourselves of the comfort we might have both from God's word and from his providence, and must thank ourselves if we go comfortless.

Verse 10

Here, I. God sends Moses the second time to Pharaoh (Exo 6:11) upon the same errand as before, to command him, at his peril, that he let the children of Israel go. Note, God repeats his precepts before he begins his punishments. Those that have often been called in vain to leave their sins must yet be called again and again, whether they will hear or whether they will forbear, Eze 3:11. God is said to hew sinners by his prophets (Hos 6:5), which denotes the repetition of the strokes. How often would I have gathered you? II. Moses makes objections, as one discouraged, and willing to give up the cause, Exo 6:12. He pleads, 1. The unlikelihood of Pharaoh's hearing: "Behold the children of Israel have not hearkened unto me; they give no heed, no credit, to what I have said; how then can I expect that Pharaoh should hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will the anger of his spirit, his pride and insolence, make him deaf to that which will but exasperate and provoke him." If God's professing people hear not his messengers, how can it be thought that his professed enemy should? Note, The frowardness and untractableness of those that are called Christians greatly discourage ministers, and make them ready to despair of success in dealing with those that are atheistical and profane. We would be instrumental to unite Israelites, to refine and purify them, to comfort and pacify them; but, if they hearken not to us, how shall we prevail with those in whom we cannot pretend to such an interest? But with God all things are possible. 2. He pleads the unreadiness and infirmity of his own speaking: I am of uncircumcised lips; it is repeated, Exo 6:30. He was conscious to himself that he had not the gift of utterance, had no command of language; his talent did not lie that way. To this objection God had given a sufficient answer before, and therefore he ought not to have insisted upon it, for the sufficiency of grace can supply the defects of nature at any time. Note, Though our infirmities ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. His strength is made perfect in our weakness. III. God again joins Aaron in commission with Moses, and puts an end to the dispute by interposing his own authority, and giving them both a solemn charge, upon their allegiance to their great Lord, to execute it with all possible expedition and fidelity. When Moses repeats his baffled arguments, he shall be argued with no longer, but God gives him a charge, and Aaron with him, both to the children of Israel and to Pharaoh, Exo 6:13. Note, God's authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, Phi 2:14. Moses himself has need to be charged, and so has Timothy, Ti1 6:13; Ti2 4:1.

Verse 14

I. We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo 6:16. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa 90:10); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev 18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26, Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo 6:26), and who spoke to Pharaoh on Israel's behalf, Exo 6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests. II. In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo 6:13), and repeats, 1. The charge God had given him to deliver his message to Pharaoh (Exo 6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God. 2. His objection against it, Exo 6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.

Verse 1

6:1-13 God renewed his promises. The offer of rescue brought the true question to the fore, the question articulated by Pharaoh: Who is the Lord (5:2)? As much as the Israelites needed rescue from bondage, their greater need was to know the Lord. The climax of God’s renewed promises was “you will know that I am the Lord your God” (6:7).

6:1 Now you will see: Far from being daunted by the questions being raised about his integrity, his ability, and his very character, God looked forward to the clash of worldviews that lay ahead. Pharaoh, thinking himself divine, would just be a pawn in the hand of the one true God.

Verse 2

6:2-8 Once again, God forcefully linked his promises to the patriarchs (Abraham’s family) with what he was about to do. God’s work in history shows his faithfulness. He has made promises, and he will keep them. God also wished to reveal more of himself than he had been able to do with the patriarchs. This generation would know more of God and his intentions than Abraham had, particularly regarding the implications of the covenant (6:4-5). Why does God redeem (6:6)? Why did he reveal himself to Abraham in the first place? God wanted the Israelites to be his own people, and he wanted to be their God (6:7). God’s goal is for humanity to be in a lovingly submissive covenant relationship with him, where we can be what he made us to be.

6:2-3 I am Yahweh . . . El-Shaddai: Here the NLT transliterates the divine names Yahweh and El-Shaddai because God was emphasizing that he was now using a different name than the name by which he was known to Abraham, Isaac, and Jacob. To assist the English reader, the translators have also supplied the English terms usually used for these Hebrew terms: “the Lord” and “God Almighty.” • I did not reveal my name, Yahweh, to them: The name Yahweh in fact appears frequently in Genesis (translated “the Lord”). Two solutions are possible: (1) The name Yahweh was not known to the patriarchs, but Moses, the author of Genesis, was inspired to insert that name in those places in Genesis where God’s grace and his nature as covenant-keeper were apparent. While the patriarchs might have known the name Yahweh, it is possible that they had never seen God’s nature displayed as it was in the Exodus and the Sinai covenant. In Hebrew, a person’s name has a broader significance than it does in English. People’s names were intended to reflect their character and nature, not just serve as a label (see, e.g., Pss 8:1, 9; 148:13). Here reveal is a Hebrew word often translated “to know,” which implies intimate knowledge and experience. In this case, the patriarchs knew God’s name, but they did not know and experience his nature fully as he revealed himself in the Exodus.

Verse 7

6:7 Then you will know that I am the Lord: The Hebrew word translated know is always based on experience and relationship. The same word is used to describe human sexual relations. To know God as Yahweh is not just to know abstract facts about him, but to be in a relationship with him in which we are always learning who he is and what he wants us to do. This is the only true rescue from the human predicament of sin described in Gen 3–11. The importance of “knowing the Lord” in the book of Exodus is seen in its recurrence, especially in Exod 5–18 (5:2; 7:5, 17; 8:10, 22; 9:29; 10:2; 11:7; 14:4, 18; 16:6, 12; 18:11).

Verse 9

6:9 The crisis deepened as the people refused to listen to the reaffirmation of the promises. They had not anticipated that their initial faith would produce greater problems for them.

Verse 10

6:10-13 The crisis hit bottom. Even Moses was back to the situation on Sinai, where he had first responded to God’s call with protests of inadequacy (3:1–4:13). But God renewed his orders.

Verse 14

6:14-30 This genealogical interlude places Moses and Aaron among the families of Israel. That it is an interlude is clear because 6:30 is a repetition of 6:12. There is a recurring emphasis in Exodus on Yahweh as the God of the ancestors, both explicitly (from 3:6 on) and implicitly (from 1:1 on). What was about to happen was not an unrelated action by some new god who was devaluing impotent older gods (a typical theme in ancient pagan literature). Unlike pagan gods, whose only purpose is personal power, and who are in constant conflict among themselves, the true God has a single, overarching purpose: He wants his creation to find its fulfillment in proper relation to him. Although he enacts that purpose in ever-expanding displays of creativity, the new activities are always consistent with what he has already revealed of himself. Moses and Aaron did not suddenly appear out of the unknown, but were an integral part of that same people to whom God first revealed himself and through whom he was about to give an even grander revelation. The genealogies of Jesus have a similar purpose (Matt 1:1-16; Luke 3:23-38).

6:14-16 The genealogy works its way through Jacob’s first and second sons to the third, Levi, the ancestor of Moses and Aaron. Having reached Levi, it dispenses with the other nine sons.

Verse 16

6:16-20 This genealogy of Levi’s descendants focuses on Aaron and Moses; four generations are given in the genealogy from Levi to Aaron and Moses (cp. Gen 15:16). Since the people of Israel had lived in Egypt for 430 years (see Exod 12:40-41; Gen 15:13), this genealogy skips numerous generations. In Gen 46:11, Gershon, Kohath, and Merari are listed as the actual sons of Levi who moved down to Egypt with their father and the rest of Jacob’s family. Amram’s wife, Jochebed, gave birth to his sons (Exod 6:20). This is very concrete language, so there is no reason to believe that there were unnamed generations between Amram and Aaron and Moses. This suggests that the unnamed generations were between Kohath (son of Levi) and Amram (father of Aaron and Moses).

Verse 18

6:18 The descendants (literally sons) of Kohath included Amram, Izhar, Hebron, and Uzziel: The Hebrew word for “sons” can also mean “descendants,” which accommodates the possibility of unnamed generations.

Verse 20

6:20-25 The descendants of Kohath’s sons now become the focus of the genealogy. The families of Aaron son of Amram and Korah son of Izhar are given a more detailed listing (6:23-24), followed by one of Aaron’s sons, Eleazar (6:25). The focus is clearly on Aaron’s line through Eleazar, who received the high priesthood. The fact that Aaron and Korah were cousins makes it easier to see why Aaron’s elevation to high priesthood was so galling to Korah (see Num 16:1-3); family rivalry is nothing new. The later rebellion might explain why Korah and his sons are given particular mention in this genealogy.