Exodus 6 commentary

We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. Moses had been expecting what God would do; but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, and finishing his own work. God 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. He intended his own glory: Ye shall know that I am the Lord. These good words, and comfortable words, should have revived the drooping Israelites, and have made them forget their misery; but they were so taken up with their troubles, that they did not heed God's promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from God's word and from his providence, and go comfortless.

The faith of Moses was so feeble that he could scarcely be kept to his work. Ready obedience is always according to the strength of our faith. Though our weaknesses ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. When Moses repeats his baffled arguments, he is argued with no longer, but God gives him and Aaron a charge, both to the children of Israel, and to Pharaoh. God's authority is sufficient to answer all objections, and binds all to obey, without murmuring or disputing, Php 2:14.

Moses and Aaron were Israelites; 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. Moses returns to his narrative, and repeats the charge God had given him to deliver his message to Pharaoh, and his objection against it. Those who have spoken unadvisedly with their lips ought to reflect upon it with regret, as Moses seems to do here. “Uncircumcised,” is used in Scripture to note the unsuitableness there may be in any thing to answer its proper purpose; as the carnal heart and depraved nature of fallen man are wholly unsuited to the services of God, and to the purposes of his glory. It is profitable to place no confidence in ourselves, all our sufficiency must be in the Lord. We never can trust ourselves too little, or our God too much. I can do nothing by myself, said the apostle, but I can do all things through Christ which strengtheneth me.

1. Then the Lord said unto Moses. Moses was indeed unworthy of receiving so kind and gentle a reply from God; but the Father of all goodness of His infinite mercy pardoned both the sins of Moses and of the people, that He might effect the deliverance which he had determined. Yet He adduces nothing new, but repeats and confirms His former declaration, that Pharaoh would not obey until forcibly compelled to do so. The expression, “thou shalt see,” is a tacit reproof of his immoderate impatience, in not waiting for the result of the promise. The reason is then added why God is unwilling that His people should be spontaneously dismissed by the tyrant, viz., because He wished the work of their liberation to be conspicuous. We must remark the strength of the words “drive them out;” as if He had said, that when Pharaoh had been subdued, and routed in the contest, he would not only consent, but would consider it a great blessing, for the people to depart as quickly as possible. The sum is, that he, who today refuses to let you depart, will not only set you free, but will even expel you from his kingdom.

2. And God spake. God pursues His address, that Moses may again uplift the fainting courage of the people. Moreover, He rebukes their distrust, by recalling the memory of His covenant; for if this had been duly impressed upon their minds, they would have been much more firm in their expectation of deliverance. He therefore shews that He has now advanced nothing new; since they had heard long ago from the Patriarchs that they were chosen by God as His peculiar people, and had almost imbibed from their mother’s breasts the doctrine of his adoption of them. Wherefore their stupidity is the more unpardonable, and more manifest, when they thus factiously complain of Moses, as if he had himself invented what he had promised them in the name of God. He also stings them by an implied comparison; Abraham, Isaac, and Jacob had eagerly embraced the promise given them, and had quietly, and perseveringly trusted in it; whilst they, who boasted of their descent from that holy stock, disdainfully rejected it, because its fulfillment did not immediately appear. And, in order to amplify their sin, he reasons from the less to the greater: since a fuller and clearer manifestation of it is presented to them than there had been to the fathers, it follows that they ought to have been more ready to believe it. Whence it is plain that their stupidity is inexcusable, since they will not receive God, when he is so familiarly presenting himself to them. Translators do not agree as to the epithet “Sadai.” Some derive it from the word שדד, shadad, and imagine that the final letter י, yod, is the double ד, daleth If we agree to this, it will mean the same as “the Destroyer;” or at any rate will signify the awful majesty of God. Others are rather of opinion that the root is שד, shad, which means “a teat.” To others it appears to be a compound word from the relative אשר, esher, or ש, and די, di, which in Hebrew means “sufficiency.” Thus he will be called “Sadai,” who abounds with all good things. It is indeed sure that they use this word in a good as well as a bad sense; for where Isaiah threatens that God will be the avenger of sins, he calls him “Sadai.” (Isaiah 13:9.) So also in Job 23:16, “Sadai troubleth me.” In these and similar passages, the terrible power of God is unquestionably expressed; but when He promises to Abraham that He will be the God “Sadai,” He is engaging himself to be merciful and bounteous. Here again, where He says that He appeared to the Fathers as the God “Sadai,” He has not respect so much to His might in exercising judgment, as to His abundant and perfect loving-kindness; as though He had said, that He had manifested to Abraham and the other Patriarchs how great was His efficiency in preserving and defending His own people, and that they had known from experience how powerfully and effectually He cherishes, sustains, and aids them that are His. But although He declares what benefits He conferred upon them, He says that He was not known to them by His name “Jehovah;” signifying thus that He now more brightly manifested the glory of His divinity to their descendants. It would be tedious to recount the various opinions as to the name “Jehovah.” It is certainly a foul superstition of the Jews that they dare not speak, or write it, but substitute the name “Adonai;” nor do I any more approve of their teaching, who say that it is ineffable, because it is not written according to grammatical rule. Without controversy, it is derived from the word היה, hayah, or הוה, havah, and therefore it is rightly said by learned commentators to be the essential name of God, whereas others are, as it were, epithets. Since, then, nothing is more peculiar to God than eternity, He is called Jehovah, because He has existence from Himself, and sustains all things by His secret inspiration. Nor do I agree with the grammarians, who will not have it pronounced, because its inflection is irregular; because its etymology, of which all confess that God is the author, is more to me than an hundred rules. “A. Pfeiffer in his Dubia vexata, rightly observes upon this passage. The name Jehovah was not, strictly and literally, unknown to the fathers, but it was so, in respect of the perfect fulfillment of the promises implied in it; more especially, that glorious one of the deliverance out of Egypt.” — Rosenmuller in Brightwell. “Prior to that time, the name Jehovah had been often used to describe the existence, the necessity, or the unchangeableness of God; but now, to indicate His faithfulness, His truth and constancy, in keeping and fulfilling His promises.” — Dathe in loco. Holden, however, and others, would elude the difficulty by reading the clause interrogatively. He says, “It is impossible to read the history of Abraham, etc., without being convinced that both the name of Jehovah, and the attributes implied by that name, were known to them. Our A.V., therefore, must be erroneous. Now every difficulty will be removed by reading it interrogatively, ‘And by my name Jehovah was I not known to them?’ which is both agreeable to the Hebrew idiom, and to the scope of the context.” Nor does God by “His name” in this passage mean syllables or letters, but the knowledge of His glory and majesty, which shone out more fully and more brightly in the redemption of His Church, than in the commencement of the covenant. For Abraham and the other Patriarchs were content with a smaller measure of light; whence it follows that the fault of their descendants would be less excusable, if their faith was not answerable to the increase of their grace. Meanwhile, Moses is awakened to activity whilst God is setting before him a magnificent and singular means of shewing forth His glory.

4. And I have also established my covenant. The hope of the deliverance which He had formerly promised, and which the Patriarchs had expected, He confirms by alluding to the covenant, as I have just above said; and the particle גם, gam, which is twice repeated, is, in the first case, causal, in the second, illative, as much as to say, “Since I covenanted with your fathers, therefore I have now determined to bring you into the land of Canaan;” unless it be preferred to resolve it thus, “I, the same who established the covenant with your fathers, now also have heard your groaning.” Moreover, because the covenant is founded on free grace, God commands the redemption to be expected as much from His good pleasure as from His steadfastness. But He again commends the faith of Abraham, Isaac, and Jacob, because they patiently consented to be strangers and pilgrims in the land of Canaan, which by the covenant of God was their own lawful inheritance. For it was a proof of their exemplary virtue, to be wanderers all their lives, and not to have a single corner to put their foot upon, unless what was granted them by sufferance for the erection of their tents, being at the mercy of their neighbors; as natives are always apt to despise strangers. And by this comparison the slowness of heart and ingratitude of their posterity is the more condemned, if they refuse to take possession of this land, which was so earnestly desired by their holy fathers, and at the sight of which alone they counted themselves blessed, although they were only sojourners there.

5. And I have also heard the groaning. He assigns the reason why He so long had delayed to fulfill His promise, viz., because He would have His people sorely troubled, that He might more openly succor them in their affliction; besides, He chose that they should be unjustly oppressed by the Egyptians, in order that He might more justly rescue them from their tyrannical masters, as He had said to Abraham that He would avenge them after they had been afflicted. (Genesis 15:13, 14.) He therefore reminds them by this circumstance, that the due time for helping them had come; because, if they had been always treated humanely, and the laws of hospitality had been observed towards them, there would have been no cause for shaking off the yoke; but now, after that the Egyptians, regardless of all justice, had broken faith with them, it was just that the groaning and cries of His cruelly afflicted people should be heard by God. But He always expressly asserts that this depended on the covenant, both that the Jews might acknowledge him to be only bound to them by regard to His own free promise, and also that, being persuaded that He is true to His promises, they might more surely expect deliverance. The meaning of God’s “remembering” His promise I have elsewhere said to be, that he shews His remembrance of it by what He does. Vide Note on chap. 2. 24, “demonstrationem effectus.” — Lat. What follows in the next verse, “Say unto the children of Israel, I am the Lord,” is intended to remove their doubts. It was a thing as impossible to human apprehension, to tear away this weak and unwarlike people from their cruel tyrants, as to rescue sheep from the jaws of wolves, and to preserve them in safety after they had been mangled and wounded by their teeth. Therefore God begins by declaring his incomparable power, to shew that there is no difficulty with Him in performing anything whatever, although incredible. Therefore, he adds, that he would “redeem them with a stretched-out arm, and with great judgments,” as much as to say, I will give miraculous proofs of my mighty power, which shall surpass all human apprehension. By “judgments,” שפטים, judicial inflictions What C. has said of the latitude of the meanings assignable to this word, is rather true of the kindred noun, סשפט. — W He means the manner of His dealing, which would at the same time testify His justice. For with the Hebrews this word means any disposition, method, order, or custom, and sometimes also measure. We say in French, facons notables ou estranges, (notable or strange fashions.)

7. And I will take you to me. The end of their liberation is here described in the continued tenor of His grace. For it would have been little that the people should once be redeemed from Egypt, unless, when redeemed, they had lived under the defense and guardianship of God. As, therefore, He had long since separated the holy seed of Abraham from the other nations by circumcision, He now again sets it apart, (sanctificat,) and promises that he will be their God. In these words, then, their peculiar election, as well as its perpetuity, is asserted; since to be accounted the people of God means the same as to be by especial privilege received into his favor, and to be called by adoption to the hope of eternal salvation. But the future tense shews that the benefit was not to be merely temporal, when God with a stretched-out arm shall bring the people out of Egypt, but that this should only be the beginning of eternal protection. Moreover, we should observe the anagoge or similitude between us and the Israelites, because God has once delivered us by the hand of his only-begotten Son from the tyranny of Satan, to this end, that he may always pursue us with his paternal love. Afterwards he subjoins the possession of the land of Canaan as an earnest or pledge, which was given to the Israelites, in order that God might always dwell among them, protect them with his aid, and defend them with his power. I have said that this was the earnest of their adoption, because the faith of the fathers was not to be tied to earthly blessings, but to tend to an higher object. Meanwhile, by this outward sign God shewed them that they were his peculiar people, for whose habitation he chose the land in which he would be worshipped. By saying He “would lift up his hand,” Vide margin of A.V. He means in confirmation, because the promise was ratified by the addition of an oath. It is indeed certain that there is enough and more than enough steadfastness in the simple word of God; but He made this concession to man’s weakness, and interposed His sacred name as a pledge, that they might with fuller confidence be persuaded that nothing was promised them in vain. To lift up the hand, means to swear; a similitude taken from men, who, by this gesture, testify that they speak in the sight of God, as if they would call Him down as a witness from heaven. This is not applicable to God, who swears by Himself, because there is none greater to whom He may lift His hand, (Hebrews 6:13;) but, metaphorically, the custom of men is transferred to Him. As to the insertion, that “they should know that He was the Lord,” after they had been brought forth, it contains an indirect rebuke; since that knowledge is too late which comes after the event. But at the same time, He promises that He would cause them openly to experience how true He is in all His sayings, that the Israelites may more constantly expect their redemption. Repeating at the close that He is Jehovah, He magnifies (as He had just before done) His invincible power, which easily surmounts all impediments; whilst this expression also contains a testimony to His truth, as if He had said that He alone can be safely trusted to, because He is both faithful in His promises and possessed of infinite power.

Exodus 6:9-13

9. And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

9. Et ita loquutus est Moses ad filios Israel: sed non audierunt Mosen prae angustia spiritus, et prae dura servitute.

10. And the Lord spake unto Moses, saying,

10. Loquutus autem est Jehova ad Mosen, dicens,

11. Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

11. Ingredere et Ioquere ad Pharaonem regem Aegypti, ut dimittat filios Israel e terra sua.

12. And Moses spake before the Lord, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?

12. Tunc loquutus est Moses coram Jehovah, dicendo, Ecce, filii Israel non audierunt me: et quomodo audiet me Pharao qui sum incircumcisus labiis?

13. And the Lord spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

13. Loquutus autem fuerat Jehova ad Mosen, et Aharon, dederatque eis mandata ad filios Israel et ad Pharaonem regem Aegypti, ut emitteret filios Israel e terra Aegypti.

9. And Moses spake so. From this verse it appears that Moses is referring to the second message which he was commanded to bear. For they had before heard with great joy and approbation, and had expressed their thankfulness to God, that the time of their deliverance was come. Now Moses relates that their hearts were shut against the announcement that he made to them of this grace. Thus do the afflicted often, by closing their ears, shut the gate against the promises of God, which is indeed a marvelous thing. For it is not to be wondered at, if they who are full and intoxicated with prosperity, reject the mercy of God; but it is contrary to nature that the sorrow which ought to awaken the longings of those who are overwhelmed with trouble, should be an obstacle to their receiving the comfort freely offered them of God. But it is too common for people the more they are respectively afflicted, to harden themselves against the reception of God’s help. Moses relates that the children of Israel were affected by this disease, when so kind an invitation of God was repulsed from their deaf ears, because anguish had taken possession of their hearts. But since it is natural for us to be thus straitened by pain and grief, let us learn from this example to struggle that our minds should escape from their sorrows, so far at least as to be able to receive the grace of God; for there is no greater curse than to be rendered heavy and dull, so as to be deaf to God’s promises.

10. And the Lord spake unto Moses. Moses more clearly sets forth how indulgently God bore with the malevolent repulse of the people; the just reward of which would have been, that He should have suffered them to rot a hundred times over in their miseries, when they so obstinately rushed to their own destruction. It is, therefore, of His extraordinary loving-kindness, that He ceases not to aid those who are willing to perish. Moreover, it must be observed, that Moses was strengthened by this new command, since he had been himself shaken by the despair of the people. But; it was no trifling sin to be so hardened and stupified by misfortune, as to reject the remedy proposed to them. He might then reasonably conjecture, that he was to proceed no further, lest he should be foolishly exposing himself to so many anxieties at his own great peril, and with no profitable result. But God meets this temptation, and commands him, nevertheless, to contend perseveringly with the obstinacy of Pharaoh. But the answer of Moses shews, that this legation had been again enjoined upon the holy man, since the time that the anguish of the people had closed the way of God’s grace. For when at first the people were aroused by the first message to a cheerful hope of deliverance, this happy commencement had encouraged Moses to extraordinary energy for the performance of his task; and this might naturally fail him upon the unprosperous event which had now taken place, until he had been animated anew to perseverance. He therefore asks to be dismissed, lest his labor should be in vain, and reasons from the less to the greater, since it would be much more difficult to influence the mind of Pharaoh to give up his claims against his will, than to persuade the afflicted (people) to receive the aid proffered to them from on high. But he had now learnt from experience, that the people’s hearts were as a door closed against God; why then should he try to move the exceeding great rock from its place? Although it was not his design to shake off the burden of the vocation imposed upon him, yet he would have willingly withdrawn himself indirectly, and turned his back upon it. Thus we sometimes see the heartiest of God’s servants beginning to faint in the midst of their course, especially when they encounter difficulties, and stumble upon some path which is worse than they expected. Wherefore we must the more earnestly entreat of God, that amidst the various trials against which we have to struggle, He may never deprive us of the assistance of His power, but rather continually inspire us with new strength in proportion to the violence of our contests. But what hope of the deliverance now survived, the minister of which was so down-hearted and depressed, and which the people themselves had so openly despised, if God had not accomplished all things by Himself? Nor is there any doubt that He wished to shew, by this failure on the part of men, that His own hand was sufficient for Him. That Moses should call himself “of uncircumcised lips,” I refer to his stammering, which he had before alleged as an obstacle; although, if any prefer to understand it otherwise, I make no strong objection.

13. And the Lord spake unto Moses. I translate it, “the Lord had spoken unto Moses;” because reference is here made to the commencement of his calling, and, therefore, the sense will be more accurately rendered by the perfect past tense; for he repeats, what he had already said, that he and Aaron his brother had not acted rashly, but had been commissioned by the command of God. The drift is, that however often the work might have been in some way interrupted, the counsel of God still held firm for the liberation of the people. But it is evident that he speaks of the first command, because he says that he and his brother were sent as well to the children of Israel as to Pharaoh.

Exodus 6:14-30

14. These be the heads of their fathers’ houses: The sons of Reuben, the first-born of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.

14. Ista sunt capita domus patrum suorum, filii Reuben primogeniti Israel, Henoch et Phallu, Hesron et Charmi. Hae cognationes Reuben.

15. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.

15. Filii Simeon, Jemuel, et Jamin, Ohad, et Jachin et Sohar, et Saul filius Chananaeae. Hae cognationes Simeon.

16. And these are the names of the sons of Levi, according to their generations; Gershon, and Kohath, and Merari. And the years of the life of Levi were an hundred thirty and seven years.

16. Et haec nomina filiorum Levi in generationibus suis, Gerson et Kehath et Merari. Anni autem vitae Levi triginta septem et centum anni.

17. The sons of Gershon; Libni and Shimi, according to their families.

17. Filii Gerson, Libni et Simei secundum cognationes suas.

18. And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel. And the years of the life of Kohath were an hundred thirty and three years.

18. Filii Kehath, Amram et Ishar, Hebron et Uziel. Anni antem vitae Kehath triginta tres et centum anni.

19. And the sons of Merari; Mahli and Mushi: these are the families of Levi, according to their generations.

19. Filii vero Merari, Mahli, et Musi. Hae familiae Levi secundum generationes suas.

20. And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses. And the years of the life of Amram were an hundred and thirty and seven years.

20. Accepit autem Amram Jochebed amitam suam in uxorem, quae genuit ei Aharon et Mosen. Porro anni vitae Amram triginta septem et centum anni.

21. And the sons of Izhar; Korah, and Nepheg, and Zichri.

21. Filii Ishar, Corah et Nepheg et Zichri.

22. And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.

22. Et filii Uziel, Misael et Elsaphan et Sithri.

23. And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab and Abihu, Eleazar and Ithamar.

23. Et accepit Aharon Eliseba filiam Amminadab sororem Nahasson sibi in uxorem, quae peperit ei Nadab et Abihu, et Eleazar et Ithamar.

24. And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.

24. Filii Corah Assir et Elcanah et Abiasaph. Hae familiae Corhitarum.

25. And Eleazar, Aaron’s son, took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites, according to their families.

25. Eleazar autem filius Aharon sumpsit sibi e filiabus Putiel in uxorem, quae peperit ei Pinhas. Haec capita patrum Levitarum secundum cognationes suas.

26. These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel from the land of Egypt, according to their armies.

26. Hic est Aharon et Moses, ad quos dixit Jehova, Educite filios Israel e terra Aegypti per exercitus suos.

27. These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.

27. Ipsi sunt qui loqunti suni ad Pharaonem regem Aegypti, ut emitteret filios Israel ex Aegypto. Ipse est Moses et Aharon.

28. And it came to pass, on the day when the Lord spake unto Moses in the land of Egypt,

28. Accidit autem quo die loquutus est Jehova ad Mosen in terra Aegypti,

29. That the Lord spake unto Moses, saying, I am the Lord: speak thou unto Pharaoh king of Egypt all that I say unto thee.

29. Quo loquutus est Jehova ad Mosen, dicendo: Ego Jehova: loquere ad Pharaonem regem Aegypti quaecunque ego loquor ad te:

30. And Moses said before the Lord, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

30. Tunc ait Moses coram Jehova, Ecce ego incircumcisus sum labiis, et quomodo audiet me Pharao?

14. These be the heads. The object of Moses here is to testify to all ages the origin of his race, that none may doubt that, in the free departure of the people, the promise given to Abraham was completed. For if the Israelites had gone forth under any other leader, there might have been some question as to the chief author of it; now, since Moses was chosen from that family, and from the posterity of Abraham, it more dearly appears that the whole matter was effected under the guidance of God. But although he enumerates not only the tribe of Levi, but begins with Reuben the first-born, and then subjoins Simeon, still it is easily seen that he especially refers to the tribe of Levi; yet, because the families of Reuben and Simeon came first in order, he fitly proceeds from them to the third. He does not, however, recount the others at present, because a more favorable opportunity would occur hereafter. This, then, is the point to be observed, that the minister of their deliverance, by whose hand God would ratify the truth of His promise, was chosen from the race of Abraham. And certainly we see how Satan in opposition has obscured, through profane writers, this memorable history with many fables, and especially when he cunningly endeavors to bury the race of Abraham. Moses, by divine wisdom, anticipates this subtlety, mentioning the heads of the families by name, lest there should be any obscurity about the origin of the nation.

16. And these are the names of the sons of Levi. Because it was especially desirable to know the origin of Moses and Aaron, he refers to it at greater length, and more distinctly enmnerates the families which descended from the patriarch Levi; not to attribute any peculiar dignity to his own race, but to make it appear more dearly that the people was not brought out by any stranger, but that he, who was to be the witness among his brethren of the power, and grace, and truth of God, was divinely chosen from the genuine stock of Abraham. And certainly it was right that this incomparable blessing of God, if any, should not only be celebrated, but also proved, in order that its certainty might be preserved, as well as its memory, in all ages. But how remote from any ambitious feeling was the design of Moses in this narrative, we may gather from a single part of it, where he says that he was the offspring of his father’s aunt; Jeremy Taylor, on the Rule of Conscience, Book 2., Rule 3, says, “Amram, the father of Moses, begat him of his cousin-german Jochabed. That she was his aunt, is commonly supposed; but the LXX., and the vulgar Latin, report her to be his aunt’s daughter, though, by the style of the Hebrews, she was called his aunt.” — Ed. Heber. 1839, vol. 12, p. 330. Corn. a Lapide, also, in Exodus 2:1, trusting to the same authorities, and the Chaldee Paraphrast, rejects the scoff of C., as he calls it, in alleging that Moses sprang from an incestuous marriage. for although the law had not yet forbidden illicit marriages, yet did nature itself dictate, that it was improper for a nephew to have connection with his aunt, who stands in the degree of his mother. When, therefore, Moses does not hesitate to confess that he sprang from an incestuous marriage, he does not only fail to consult his own reputation, but ingenuously proclaims the disgrace of his parents, for the sake of illustrating solely the glory of God. Nor was ignorance excusable, although the law was as yet unwritten, in neglecting the distinction between right and wrong, by the violation of natural modesty. But because men are too apt to indulge in such licentiousness, it was necessary to prohibit in express terms these vile affections, which have almost always immoderately and extensively prevailed amongst Orientals. Meanwhile, we may learn that the imitation of the patriarchs is not safe, when we think that we may indiscriminately adopt whatever they did. That in their long lives, Levi, Kohath, and Amram begat so few children, viz., the first, three; the second, four; the third, two; did not occur without the design on the part of God, that, in the incredible fecundity which afterwards ensued, the miracle of His grace might appear more clearly; for who would have thought that it could happen that, in less than 200 years, so immense a multitude could spring from so few persons? Nor did it happen by human provision; but after God, according to His wont, had seemed to mock them in their humble and contemptible beginnings, His power was more brightly manifested by their sudden and unusual multiplication. I pass over some points which seem to be of little or no importance.

26. These are that Aaron and Moses. It is not without a cause that Moses so often reasserts that their office was assigned to himself and his brother by the command of God, both that the Israelites may perceive that they were rescued from their deep abyss by divine grace, and that their minds may be recalled to God’s ancient covenant, and may acknowledge that their Fathers’ hope was not in vain; and, finally, that they may hereafter altogether devote themselves to God. There seems, also, to be an indirect antithesis between the armies of the people and two vile and abject men. For they would have been far from being able to bear so weighty a burden, unless God had exceeded all their hopes in working miraculously by their hands. Therefore the Spirit magnifies elsewhere this grace, that God

“led his people, like a flock, by the hand of Moses and Aaron.” (Psalm 77:20)

For what could be less probable than that a great multitude, which would make up many nations, should obey the commands of two men, should be ruled by their counsel, and gathered into one place by their exertions, in order that they should migrate into another land against the will of a very powerful king? For what was their united authority to command twelve armies, separated in their several battalions? What no earthly kings, with all their power and wisdom, their terror and their threats, could effect, God performed by means of two unwarlike men, neither experienced nor renowned; when Moses himself, alarmed by the magnitude of the work, often deprecated the commission entrusted to him. For, at the end of this chapter, he again repeats his excuse, that he was not eloquent, but of hesitating and embarrassed speech. This, then, is the point to which all tends, viz., to assign to God the praise of His loving-kindness, and to heighten His glory. There is some ambiguity in verse 28, for it might be read separately with this sense, that “God not only spoke in the wilderness of Midian, to set Moses over the people in their deliverance, but also in Egypt after some time had elapsed;” thus “on the day,” would mean, “after some time,” but it seems better to me to read the three verses in connection with each other.

EXODUS 7

Exodus 7:1-7

1. And the Lord said unto Moses, See, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.

1. Et dixit Jehova ad Mosen, Ecce, dedi te Deum Pharaoni, eritque Aharon frater tuus Propbeta tuus

2. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land.

2. Tu loqueris omnia quae mandavero tibi, et Aharon frater loquetur ad Pharaonem, ut dimittat filios Israel e terra sua.

3. And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.

3. Ego autem indurabo cor Pharaonis, et multiplicabo signa mea, atque portenta mea in terra Aegypti.

4. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt, by great judgments.

4. Et non audiet vos Pharao: sed extendam manum meam super Aegyptum, et educam exercitus meos, et populum meum filios Israel e terra Aegypti in judiciis magnis.

5. And the Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.

5. Et cognoscent Aegyptii quod ego sim Jehova, quum extendero manum meam super Aegyptum, et eduxero filios Israel e medio eorum.

6. And Moses and Aaron did as the Lord commanded them, so did they.

6. Fecit ergo Moses et Aharon: sicuti praeceperat Jehova ipsis, sic fecerunt.

7. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spoke unto Pharaoh.

7. Moses autem filius octoginta annorum fuit, et Aharon filius octoginta trium annorum, quum loquerentur ad Pharaonem.

CHAPTER 6

Ex 6:1-13. Renewal of the Promise.

1. the Lord said unto Moses--The Lord, who is long-suffering and indulgent to the errors and infirmities of His people, made allowance for the mortification of Moses as the result of this first interview and cheered him with the assurance of a speedy and successful termination to his embassy.

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

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.

9-11. 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 (Ex 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.

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.

Ex 6:14-30. The Genealogy of Moses.

14-15. 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 [Ex 6:16-19].

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

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.

With a strong hand - יד חזקה yad chazakah, the same verb which we translate to harden; see Clarke on Exo 4:21 (note). The strong hand here means sovereign power, suddenly and forcibly applied. God purposed to manifest his sovereign power in the sight of Pharaoh and the Egyptians; in consequence of which Pharaoh would manifest his power and authority as sovereign of Egypt, in dismissing and thrusting out the people. See Exo 12:31-33.

I am the Lord - It should be, I am Jehovah, and without this the reason of what is said in the 3d verse is not sufficiently obvious.

By the name of God Almighty - אל שדי EL-Shaddal, God All-sufficient; God the dispenser or pourer-out of gifts. See Clarke on Gen 17:1 (note).

But by my name JEHOVAH was I not known to them - This passage has been a sort of crux criticorum, and has been variously explained. It is certain that the name Jehovah was in use long before the days of Abraham, see Gen 2:4, where the words יהוה אלהים Jehovah Elohim occur, as they do frequently afterwards; and see Gen 15:2, where Abraham expressly addresses him by the name Adonai Jehovah; and see Gen 15:7, where God reveals himself to Abraham by this very name: And he said unto him, I am Jehovah, that brought thee out of Ur of the Chaldees. How then can it be said that by his name Jehovah he was not known unto them? Several answers have been given to this question; the following are the chief: - 1. The words should be read interrogatively, for the negative particle לא lo, not, has this power often in Hebrew. "I appeared unto Abraham, Isaac, and Jacob by the name of God Almighty, and by my name Jehovah was I not also made known unto them?" 2. The name Jehovah was not revealed before the time mentioned here, for though it occurs so frequently in the book of Genesis, as that book was written long after the name had come into common use, as a principal characteristic of God, Moses employs it in his history because of this circumstance; so that whenever it appears previously to this, it is by the figure called prolepsis or anticipation. 3. As the name יהוה Jehovah signifies existence, it may be understood in the text in question thus: "I appeared unto Abraham, Isaac, and Jacob by my name God Almighty, or God All-sufficient, i.e., having all power to do all good; in this character I made a covenant with them, supported by great and glorious promises; but as those promises had respect unto their posterity, they could not be fulfilled to those fathers: but now, as Jehovah, I am about to give existence to all those promises relative to your support, deliverance from bondage, and your consequent settlement in the promised land." 4. The words may be considered as used comparatively: though God did appear to those patriarchs as Jehovah, and they acknowledged him by this name, yet it was but comparatively known unto them; they knew nothing of the power and goodness of God, in comparison of what the Israelites were now about to experience.

I believe the simple meaning is this, that though from the beginning the name Jehovah was known as one of the names of the Supreme Being, yet what it really implied they did not know. אל שלי El-Shaddai, God All-sufficient, they knew well by the continual provision he made for them, and the constant protection he afforded them: but the name יהוה Jehovah is particularly to be referred to the accomplishment of promises already made; to the giving them a being, and thus bringing them into existence, which could not have been done in the order of his providence sooner than here specified: this name therefore in its power and significancy was not known unto them; nor fully known unto their descendants till the deliverance from Egypt and the settlement in the promised land. It is surely possible for a man to bear the name of a certain office or dignity before he fulfills any of its functions. King, mayor, alderman, magistrate, constable, may be borne by the several persons to whom they legally belong, before any of the acts peculiar to those offices are performed. The King, acknowledged as such on his coronation, is known to be such by his legislative acts; the civil magistrate, by his distribution of justice, and issuing warrants for the apprehending of culprits; and the constable, by executing those warrants. All these were known to have their respective names, but the exercise of their powers alone shows what is implied in being king, magistrate, and constable. The following is a case in point, which fell within my own knowledge.

A case of dispute between certain litigious neighbors being heard in court before a weekly sitting of the magistrates, a woman who came as an evidence in behalf of her bad neighbor, finding the magistrates inclining to give judgment against her mischievous companion, took her by the arm and said, "Come away! I told you you would get neither law nor justice in this place." A magistrate, who was as much an honor to his function as he was to human nature, immediately said, "Here, constable! take that woman and lodge her in Bridewell, that she may know there is some law and justice in this place." Thus the worthy magistrate proved he had the power implied in the name by executing the duties of his office. And God who was known as Jehovah, the being who makes and gives effect to promises, was known to the descendants of the twelve tribes to be That Jehovah, by giving effect and being to the promises which he had made to their fathers.

I have also established my covenant - I have now fully purposed to give present effect to all my engagements with your fathers, in behalf of their posterity.

Say unto the children of Israel, I am the Lord, and I will bring you out, etc. - This confirms the explanation given of Exo 6:3, which see Clarke's note on Exo 6:3.

I will take you to me for a people, etc. - This was precisely the covenant that he had made with Abraham. See Gen 17:7, and see Clarke's note on Gen 17:7.

And ye shall know that I am the Lord your God - By thus fulfilling my promises ye shall know what is implied in my name. See Clarke's note on Exo 6:3.

But why should God take such a most stupid, refractory, and totally worthless people for his people? 1. Because he had promised to do so to their noble ancestors Abraham, Isaac, Jacob, Joseph, Judah, etc., men worthy of all praise, because in general friends of God, devoted to his will and to the good of mankind.

2. "That (as Bishop Warburton properly observes) the extraordinary providence by which they were protected, might become the more visible and illustrious; for had they been endowed with the shining qualities of the more polished nations, the effects of that providence might have been ascribed to their own wisdom."

3. That God might show to all succeeding generations that he delights to instruct the ignorant, help the weak, and save the lost; for if he bore long with Israel, showed them especial mercy, and graciously received them whenever they implored his protection, none need despair. God seems to have chosen the worst people in the universe, to give by them unto mankind the highest and most expressive proofs, that he wills not the death of a sinner, but rather that he may turn from his iniquity and live.

Which I did swear - נשאתי את ידי nasathi eth yadi, I have lifted up my hand. The usual mode of making an appeal to God, and hence considered to be a form of swearing. It is thus that Isa 62:8 is to be understood: The Lord hath sworn by his right hand, and by the arm of his strength.

But they hearkened not - Their bondage was become so extremely oppressive that they had lost all hope of ever being redeemed from it. After this verse the Samaritan adds, Let us alone, that we may serve the Egyptians: for it is better for us to serve the Egyptians than that we should die in the wilderness. This appears to be borrowed from Exo 14:12.

Anguish of spirit - קצר רוח kotzer ruach, shortness of spirit or breath. The words signify that their labor was so continual, and their bondage so cruel and oppressive, that they had scarcely time to breathe.

Uncircumcised lips? - The word ערל aral, which we translate uncircumcised, seems to signify any thing exuberant or superfluous. Had not Moses been remarkable for his excellent beauty, I should have thought the passage might be rendered protuberant lips; but as this sense cannot be admitted for the above reason, the word must refer to some natural impediment in his speech; and probably means a want of distinct and ready utterance, either occasioned by some defect in the organs of speech, or impaired knowledge of the Egyptian language after an absence of forty years. See Clarke's note on Exo 4:10.

These be the heads - ראשי rashey, the chiefs or captains. The following genealogy was simply intended to show that Moses and Aaron came in a direct line from Abraham, and to ascertain the time of Israel's deliverance. The whole account from Exo 6:14-26 inclusive, is a sort of parenthesis, and does not belong to the narration; and what follows from Exo 6:28 is a recapitulation of what was spoken in the preceding chapters.

The years of the life of Levi - "Bishop Patrick observes that Levi is thought to have lived the longest of all Jacob's sons, none of whose ages are recorded in Scripture but his and Joseph's, whom Levi survived twenty-seven years, though he was much the elder brother. By the common computation this would be twenty-three years: by Kennicott's computation at the end of Genesis 31. (See Clarke's note at Gen 31:55) Levi's birth is placed twenty-four years before that of Joseph; his death, therefore, would be only three years later. But this is not the only difficulty in ancient chronologies. Kohath, the second son of Levi, according to Archbishop Usher was thirty years old when Jacob came into Egypt, and lived there one hundred and three years. He attained to nearly the same age with Levi, to one hundred and thirty-three years; and his son Amram, the father of Moses, lived to the same age with Levi. We may observe here how the Divine promise, Gen 15:16, of delivering the Israelites out of Egypt in the fourth generation was verified; for Moses was the son of Amram, the son of Kohath, the son of Levi, the son of Jacob." - Dodd.

His father's sister - דדתו dodatho. The true meaning of this word is uncertain. Parkhurst observes that דוד dod signifies an uncle in 1Sam 10:14; Lev 10:4, and frequently elsewhere. It signifies also an uncle's son, a cousin-german: compare Jer 32:8 with Exo 6:12, where the Vulgate renders דדי dodi by patruelis mei, my paternal cousin; and in Amo 6:10, for דודו dodo, the Targum has קריביה karibiah, his near relation. So the Vulgate, propinquus ejus, his relative, and the Septuagint, οἱ οικειοι αυτων, those of their household. The best critics suppose that Jochebed was the cousin-german of Amram, and not his aunt. See Clarke's note on Exo 2:1.

Bare him Aaron and Moses - The Samaritan, Septuagint, Syriac, and one Hebrew MS. add, And Miriam their sister. Some of the best critics suppose these words to have been originally in the Hebrew text.

Korah - Though he became a rebel against God and Moses, (see Num 16:1, etc)., yet Moses, in his great impartiality, inserts his name among those of his other progenitors.

Uzziel - He is called Aaron's uncle, Lev 10:4.

Elisheba - The oath of the Lord. It is the same name as Elizabeth, so very common among Christians. She was of the royal tribe of Judah, and was sister to Nahshon, one of the princes; see Num 2:3.

Eleazar - He succeeded to the high priesthood on the death of his father Aaron, Num 20:25, etc.

Phinehas - Of the celebrated act of this person, and the most honorable grant made to him and his posterity, see Num 25:7-13.

According to their armies - צבאתם tsibotham, their battalions - regularly arranged troops. As God had these particularly under his care and direction, he had the name of יהוה צבאות Yehovah tsebaoth, Lord of hosts or armies. "The plain and disinterested manner," says Dr. Dodd, "in which Moses speaks here of his relations, and the impartiality wherewith he inserts in the list of them such as were afterwards severely punished by the Lord, are striking proofs of his modesty and sincerity. He inserts the genealogy of Reuben and Simeon, because they were of the same mother with Levi; and though he says nothing of himself, yet he relates particularly what concerns Aaron, Exo 6:23, who married into an honorable family, the sister of a prince of the tribe of Judah."

And it came to pass - Here the seventh chapter should commence, as there is a complete ending of the sixth with Exo 6:27, and the Exo 6:30 of this chapter is intimately connected with the 1st verse of the succeeding.

The principal subjects in this chapter have been so amply considered in the notes, that little of importance remains to be done. On the nature of a covenant (See Clarke's note on Exo 6:4). ample information may be obtained by referring to Gen 6:18, and Gen 15:9-18, which places the reader will do well to consult.

Supposing Moses to have really labored under some defect in speech, we may consider it as wisely designed to be a sort of counterbalance to his other excellences: at least this is an ordinary procedure of Divine Providence; personal accomplishments are counterbalanced by mental defects, and mental imperfections often by personal accomplishments. Thus the head cannot say to the foot, I have no need of thee. And God does all this in great wisdom, to hide pride from man, and that no flesh may glory in his presence. To be contented with our formation, endowments, and external circumstances, requires not only much submission to the providence of God, but also much of the mind of Christ. On the other hand, should we feel vanity because of some personal or mental accomplishment, we have only to take a view of our whole to find sufficient cause of humiliation; and after all, the meek and gentle spirit only is, in the sight of God, of great price.

With a strong hand - That is, being forced to it by a strong hand, he shall let them go.

l 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, A God performing what he had promised, and so giving being to his promises. 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 compleated 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.

I have heard the groaning of the children of Israel - He means their groaning on occasion of the late hardships put upon them. God takes notice of the increase of his people's calamities, and observes how their enemies grow upon them.

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 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. With a stretched out arm - With almighty power: A metaphor taken from a man that stretches out his arm, to put forth all his strength.

I will take you to me for a people - A peculiar people, and I will be to you a God - And more than this we need not ask, we cannot have, to make us happy.

I am the Lord - And therefore have power to dispose of lands and kingdoms as I please.

But they hearkened not to Moses for anguish of spirit - That is, They were so taken up with their troubles that they did not heed him.

That he let the children of Israel go - God repeats his precepts, before he begins his punishments. Those that have oft been called in vain to leave their sins, yet must be called again, and again.

Behold, the children of Israel have not hearkened to me; they gave no heed to what I have said, how then shall Pharaoh hear me? - If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will his pride and insolence, make him deaf to that which will but exasperate him. Who am of uncircumcised lips - He was conscious to himself that he had not the gift of utterance.

The Lord gave them a charge, both to the children of Israel, and to Pharaoh - God's authority is sufficient to answer all objections, and binds us to obedience without murmuring or disputing.

This genealogy ends in those two great patriots, Moses and Aaron; and comes in here to shew 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 law - giver of the house 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 46:8 - 27. Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church.

The age of Levi, Kohath, and Amram, the father, grandfather, and great grandfather of Moses is here recorded; and they all lived to a great age, Levi to one hundred thirty seven, Kohath to one hundred thirty three, and Amram to one hundred thirty seven: Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life. Psa 90:10. For now Israel was multiplied, and 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 were ceased, and therefore from henceforward fewer years must serve men.

His father's sister - That is, kins - woman. So the Hebrew word is frequently used.

Aminadab - A prince of the tribe of Judah. The Levites might marry into any tribe, there being no danger of confusion or loss of inheritance thereby.

According to their armies - Like numerous armies, in military order, and with great power. In the close of the chapter, he returns to his narrative, from which he had broken off somewhat abruptly ver.13, and repeats, the charge God had given him to deliver his message to Pharaoh, ver.29.

Speak all that I say unto thee - As a faithful ambassador. Those that go on God's errand must not shun to declare the whole counsel of God.

1 THen the LORD said unto Moses, Now shalt thou see what I will do unto Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

Being compelled to do so by my powerful and terrible works.

Marginal references: chap. 3. 19.; chap. 12. 33,

3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty, but by my Name JEHOVAH was I not known to them .

Quest. How is this true, when God was known to them and called by the name Iehovah, Gen. 15. 7. and 26. 24. &c. Ans. 1. He speaks not of the letters or syllables, but of the thing signified by that name. For that denotes all his perfections, and, amongst others, the eternity, constancy and immutability of his nature and will, and the infallible certainty of his word and promises. And this, saith he, though it was believed by Abraham, Isaac, and Iacob, yet it was not experimentally known to them: for they onely saw the promises afar off, Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively, as many others are, as Gen. 32. 29. Mat. 9. 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly, which will now be made known more clearly and fully.

Marginal references: Gen. 17. 1. and 48. 3.; chap. 3. 14.

6 Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm , and with great judgments .

(i. e.) My almighty power. A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow.

(i. e.) Punishments justly inflicted upon them, as the word judging and judgments is oft used, as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19. 29.

7 And I will take you to me for a people , and I will be to you a God : and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.

(i. e.) For my people: you shall no longer be the people and slaves of the King of Egypt, but my people and servants, whom I will bless and preserve.

To judge and deliver you.

8 And I will bring you in unto the land concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob, and I will give it you for an heritage. I am the LORD .

And therefore have authority and power to dispose of lands and kingdoms: as I please; and faithful to give you what I have promised.

Marginal references: Heb. list up my hand. See Gen. 14. 22. Deut. 32. 40.; Gen. 15. 14. & 26. 3. & 35. 12.

9 And Moses spake so unto the children of Israel: but they hearkened not unto Moses, for anguish of spirit and for cruel bondage.

Their minds were so oppressed with their present burdens and future expectations, that they could not believe nor hope for any deliverance, but deemed it impossible, and having been once deceived in their hopes they now quite despaired, and thought their entertainment of new hopes or use of further endeavours would make their condition worse; as it had done.

Marginal references: Heb. shortness or straitness.

12 And Moses spake before the LORD, saying, Behold the children of Israel have not hearkened unto me, how then shall Pharaoh hear me, who am of uncircumcised lips :

(i. e.) Of polluted lips. Uncircumcision, being a great defect and blemish, whereby men were rendred profane, contemptible, and unfit for many services and priviledges, may note any defect, whether moral and of the spirit, or natural and of the body. So here it notes Moses his inability to cloath Gods commands in such words as might prevail with Pharaoh. But this was a great weakness of faith, as if God could not effect his purpose, because the instrument was unfit.

Marginal references: chap. 4. 10.

14 These be the heads of their fathers houses : The sons of Reuben, the first-born of Israel, Hanoch and Pallu, Hezron and Carmi: these be the families of Reuben.

This genealogy he describes here to shew the linage of Moses and Aaron, by whom this great work was to be effected. Onely he premiseth in brief the genealogy of his two elder brethren, Reuben and Simeon, to make way for the third, which he intended more largely to insist upon. And he mentions them rather than any other, either to advance the favour of God in preferring that tribe before the descendants of their elder brethren: or to shew that, although the parents were sharply censured and rather cursed then blessed by Iacob, Gen. 49. yet their posterity was not rejected by God, but received to mercy, and admitted to the same priviledge with their brethren.

Marginal references: Gen. 46. 9. 1 Chron. 5. 3.

16 And these are the names of the sons of Levi, according to their generations : Gershon and Kohath, and Merari; and the years of the life of Levi were an hundred thirty and seven years.

From each of which proceeded a distinct generation or family called by their fathers name.

Marginal references: Numb. 3. 17. 1 Chron. 6. 1.

20 And Amram took him Jochebed his fathers sister to wife, and she bare him Aaron and Moses: and the years of the life of Amram were an hundred, and thirty and seven years.

Or rather, kinswoman or co[illegible: 1+ letters]sin, or neece: for so this Hebrew word is sometimes used, as appears from Ier. 32. 8, 9, 12. Obj. She is called the daughter of Levi, Exod. 2. 1. Ans. Even Neeces are oft called daughters, as we have shewed. See Luk. 1. 5. and the notes on Exod. 2. 1.

Marginal references: chap. 2. 1. Numb. 26. 59.

23 And Aaron took him Elishe[illegible: 1+ letters]a daughter of Aminadab , Sister of Naashon to wife, and she bare him Nadab and Abihu, Eleazar, and Ithamar.

A Prince of the Tribe of [illegible: 1 word], Numb. 1. 7. and [illegible: 1+ letters]. 3. Marriages were not yet confined to their own Tribes, and when they were, the Levites seem to have had this priviledge, th[illegible: 1+ letters] they might marry a daughter of any other tribe, because indeed the reason of that law did not concern them, there being no danger of confusion or loss of inheritance on their part. And especially there were many marriages made between the Tribes of Iudah and Levi, to signifie that both were united in Christ, who was to be both King and Priest. It is observable that Moses is here silent in his own progeny, but gives a particular account of his brothers, not onely from his great humility and modesty, which shines forth in many other passages, but because it was of more concernment, and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed, and therefore it was necessary they should be exactly known, whereas Moses his honour and government was onely personal, and did not pass to his children.

Marginal references: Ruth. 4. 19, 20. 1 Chro. 2. 10; Num. 3. 2. & 26. 60. 1 Chron. 6. 3. and 24. 1.

26 These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt, according to their armies .

(i. e.) According to their numerous families, which were equal to great Armies, and which went out of Egypt, like several Armies in military order and with great power. See Exod. 12. 41, 51. and 13. 18. and 14. 8.

Exo 6:1-6

Equipment of Moses and Aaron as Messengers of Jehovah. - Exo 6:1. In reply to the complaining inquiry of Moses, Jehovah promised him the deliverance of Israel by a strong hand (cf. Exo 3:19), by which Pharaoh would be compelled to let Israel go, and even to drive them out of his land. Moses did not receive any direct answer to the question, “Why hast Thou so evil-entreated this people?” He was to gather this first of all from his own experience as the leader of Israel. For the words were strictly applicable here: “What I do thou knowest not now, but thou shalt know hereafter” (Joh 13:7). If, even after the miraculous deliverance of the Israelites from Egypt and their glorious march through the desert, in which they had received so many proofs of the omnipotence and mercy of their God, they repeatedly rebelled against the guidance of God, and were not content with the manna provided by the Lord, but lusted after the fishes, leeks, and onions of Egypt (Num 11); ); it is certain that in such a state of mind as this, they would never have been willing to leave Egypt and enter into a covenant with Jehovah, without a very great increase in the oppression they endured in Egypt. - The brief but comprehensive promise was still further explained by the Lord (Exo 6:2-9), and Moses was instructed and authorized to carry out the divine purposes in concert with Aaron (Exo 6:10-13, Exo 6:28-30; Exo 7:1-6). The genealogy of the two messengers is then introduced into the midst of these instructions (Exo 6:14-27); and the age of Moses is given at the close (Exo 7:7). This section does not contain a different account of the calling of Moses, taken from some other source than the previous one; it rather presupposes Exo 3-5, and completes the account commenced in Exo 3 of the equipment of Moses and Aaron as the executors of the divine will with regard to Pharaoh and Israel. For the fact that the first visit paid by Moses and Aaron to Pharaoh was simply intended to bring out the attitude of Pharaoh towards the purposes of Jehovah, and to show the necessity for the great judgments of God, is distinctly expressed in the words, “Now shalt thou see what I will do to Pharaoh.” But before these judgments commenced, Jehovah announced to Moses (Exo 6:2), and through him to the people, that henceforth He would manifest Himself to them in a much more glorious manner than to the patriarchs, namely, as Jehovah; whereas to Abraham, Isaac, and Jacob, He had only appeared as El Shaddai. The words, “By My name Jehovah was I now known to them,” do not mean, however, that the patriarchs were altogether ignorant of the name Jehovah. This is obvious from the significant use of that name, which was not an unmeaning sound, but a real expression of the divine nature, and still more from the unmistakeable connection between the explanation given by God here and Gen 17:1. When the establishment of the covenant commenced, as described in Gen 15, with the institution of the covenant sign of circumcision and the promise of the birth of Isaac, Jehovah said to Abram, “I am El Shaddai, God Almighty,” and from that time forward manifested Himself to Abram and his wife as the Almighty, in the birth of Isaac, which took place apart altogether from the powers of nature, and also in the preservation, guidance, and multiplication of his seed. It was in His attribute as El Shaddai that God had revealed His nature to the patriarchs; but now He was about to reveal Himself to Israel as Jehovah, as the absolute Being working with unbounded freedom in the performance of His promises. For not only had He established His covenant with the fathers (Exo 6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Exo 6:5; וגם - וגם, not only - but also). The divine promise not only commences in Exo 6:2, but concludes at Exo 6:8, with the emphatic expression, “I Jehovah,” to show that the work of Israel’s redemption resided in the power of the name Jehovah. In Exo 6:4 the covenant promises of Gen 17:7-8; Gen 26:3; Gen 35:11-12, are all brought together; and in Exo 6:5 we have a repetition of Exo 2:24, with the emphatically repeated אני (I). On the ground of the erection of His covenant on the one hand, and, what was irreconcilable with that covenant, the bondage of Israel on the other, Jehovah was not about to redeem Israel from its sufferings and make it His own nation. This assurance, which God would carry out by the manifestation of His nature as expressed in the name Jehovah, contained three distinct elements: (a) the deliverance of Israel from the bondage of Egypt, which, because so utterly different from all outward appearances, is described in three parallel clauses: bringing them out from under the burdens of the Egyptians; saving them from their bondage; and redeeming them with a stretched-out arm and with great judgments; - (b) the adoption of Israel as the nation of God; - (c) the guidance of Israel into the land promised to the fathers (Exo 6:6-8). נטוּיה זרוע, a stretched-out arm, is most appropriately connected with גּדלים שׁפטים, great judgments; for God raises, stretches out His arm, when He proceeds in judgment to smite the rebellious. These expressions repeat with greater emphasis the “strong hand” of Exo 6:1, and are frequently connected with it in the rhetorical language of Deuteronomy (e.g., Deu 4:34; Deu 5:15; Deu 7:19). The “great judgments” were the plagues, the judgments of God, by which Pharaoh was to be compelled to let Israel go.

Exo 6:7-8

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).

Exo 6:9-12

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.

Exo 6:13

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.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.

Exo 6:14-27

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 (1Sa 31:9), and בּית־בּמות high-place-houses (cf. Ges. §108, 3; Ewald, §270 c). 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).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 1Ch 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.

Exo 6:28-30

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; 1Sa 25:15 (vid., Ewald, §286 i).

The Promise of Deliverance. (b. c. 1491.)

1 Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. 2 And God spake unto Moses, and said unto him, I am the Lord : 3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. 4 And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. 5 And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. 6 Wherefore say unto the children of Israel, I am the Lord , and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: 7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. 8 And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord . 9 And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

Here, I. God silences Moses's complaints with the assurance of success in this negotiation, repeating the promise made him in ch. iii. 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 (v. 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 Ps. xii. 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 xxiv. 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 xl. 12, 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, v. 2, 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. ii. 4. When the salvation of the saints is completed in eternal life, then he will be known by his name Jehovah (Rev. xxii. 13); in the meantime 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. vii. 20.

2. From his covenant: I have established my covenant, v. 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 (v. 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, v. 6-8. Here is line upon line, to assure them that they should be brought triumphantly out of Egypt (v. 6), and should be put in possession of the land of Canaan (v. 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, v. 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 (v. 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. xxviii. 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.

10 And the Lord spake unto Moses, saying, 11 Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. 12 And Moses spake before the Lord , saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips? 13 And the Lord spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

Here, I. God sends Moses the second time to Pharaoh (v. 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, Ezek. iii. 11. God is said to hew sinners by his prophets (Hos. vi. 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, v. 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, v. 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, v. 13. Note, God's authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, Phil. ii. 14. Moses himself has need to be charged, and so has Timothy, 1 Tim. vi. 13; 2 Tim. iv. 1.

Genealogies of Reuben, Simeon, and Levi. (b. c. 1491.)

14 These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben. 15 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. 16 And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years. 17 The sons of Gershon; Libni, and Shimi, according to their families. 18 And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years. 19 And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations. 20 And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years. 21 And the sons of Izhar; Korah, and Nepheg, and Zichri. 22 And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. 23 And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar. 24 And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. 25 And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families. 26 These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel from the land of Egypt according to their armies. 27 These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron. 28 And it came to pass on the day when the Lord spake unto Moses in the land of Egypt, 29 That the Lord spake unto Moses, saying, I am the Lord : speak thou unto Pharaoh king of Egypt all that I say unto thee. 30 And Moses said before the Lord , Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

I. We have here a genealogy, not an endless one, such as the apostle condemns (1 Tim. i. 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, v. 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 (Ps. xc. 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, v. 23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (v. 20); and it appears by Num. xxvi. 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. xviii. 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, v. 26, 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 (v. 26), and who spoke to Pharaoh on Israel's behalf, v. 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 (v. 13), and repeats, 1. The charge God had given him to deliver his message to Pharaoh (v. 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, v. 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.

CHAP. VI.

AND Iehovah said unto Moses; Now shalt thou see what I will doe to Pharaoh; for by a strong hand shall hee send them away, and by a strong hand shall he drive them out of his land. [non-Latin text not transcribed]

AND God spake unto Moses, and said unto him, I am Iehovah. And I appeared unto Abraham, unto Isaak, and unto Iakob, by (the name of) God Almightie: but by my name Iehovah was I not knowne to them. And also, I established my covenant with them, to give unto them the land of Canaan, the land of their sojournings, in the which they sojourned. And also, I have heard the groaning of the sons of Israel, whom the Egyptians keepe in servitude; and I have remembred my covenant. Therefore say thou unto the sonnes of Israel; I am Iehovah, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their servitude, and I will redeeme you with a stretched out arme, and with great judgments. And I will take you to me for a people, and I will be to you a God, and yee shall know that I am Iehovah your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, which I did lift up my hand to give it to Abraham, to Isaak, and to Iakob: and I will give it to you for an heritage, I am Iehovah. And Moses spake so unto the sonnes of Israel: but they hearkened not unto Moses, for anguish of spirit, and for hard servitude. And Iehovah spake unto Moses, saying; Goe in, speake unto Pharaoh King of Egypt, that he send away the sonnes of Israel, out of his land. And Moses spake before Iehovah, saying, Behold, the sonnes of Israel have not hearkened unto mee; and how shall Pharaoh heare mee, and I am of uncircumcised lips? And Iehovah spake unto Moses and unto Aaron, and gave them a charge unto the sonnes of Israel, and unto Pharaoh the king of Egypt, to bring forth the sonnes of Israel out of the land of Egypt. These be the heads of their fathers houses: the sonnes of Ruben the first-borne of Israel; Enoch and Phallu, Hezron and Carmi; these be the families of Ruben. And the sonnes of Simeon; Iemuel, and Iamin, and Ohad, & Iachin, & Zohar, & Saul, the sonne of a Canaanitesse; these are the families of Simeon. And these are the names of the sonnes of Levi, acording to their generations; Gershon, and Kohath, and Merari; and the yeers of the life of Levi were an hundred seven and thirtie yeeres. The sons of Gershon, Libni & Shimei, according to their families. And the sonnes of Kohath, Amram, and Ishar, and Hebron, and Vzziel: and the yeeres of the life of Kohath were an hundred three and thirty yeers. And the sons of Merari, Mahali & Mushi: these are the families of Levi, according to their generations. And Amram tooke Iochebed his aunt unto him to wife, and she bare to him Aaron and Moses: and the yeeres of the life of Amram were an hundred seven and thirty yeeres. And the sonnes of Ishar; Korah and Nepheg and Zichri. And the sonnes of Vzziell; Misael and Elsaphan, and Sithri. And Aaron tooke Elisabet, daughter of Amminadab, sister of Naasson, unto him to wife, and shee and she bare unto him Nadab, and Abihu, Eleazar, and Ithamar. And the sonnes of Korah; Assir and Elkanah, and Abiasaph: these are the families of the Korhite. And Eleazar sonne of Aaron, tooke unto him one of the daughters of Putiel, unto him to wife, and she bare unto him Phinehas: these are the heads of the fathers of the Levites, according to their families. This is that Aaron and Moses; unto whom Iehovah said, Bring out the sonnes of Israel from the land of Egypt, according to their armies. These are they which spake to Pharaoh King of Egypt, to bring out the sonnes of Israel from Egypt; this Moses, and Aaron. And it was, in the day when Iehovah spake unto Moses, in the land of Egypt: That Iehovah spake unto Moses, saying, I am Iehovah: speake thou unto Pharaoh King of Egypt, all that I speake unto thee. And Moses said before Iehovah; Behold, I am of uncircumcised lips; and how shall Pharaoh hearken unto me?

Annotations. BY a strong hand] that is, by force and constraint, God even compelling him thereto by his judgments: [illegible: 1 letter]s verse 6. and Exod. 3. 20. This was fulfilled, Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after, Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. [non-Latin text not transcribed]] Here beginneth the fourteenth Section or Lecture of the Law: called of the beginning of the third verse, And I appeared. See Gen. 6. 9. and 28. 10. Vers. 3. Almighty] or Alsufficient: see Gen. 17. 1. The Greeke translateth, being theit God. The two titles here expressed, Ael, God; and Shaddai, Almighty; are not used in Scripture till Abrahams time, and in speech to him, Gen. 14. 18. and 17. 1. name Iehovah:] which name denoteth both Gods being in himselfe, and his giving of being unto (that is, the performance of) his word and promises; as is observed on Gen. 2. 4. in which latter respect he here saith, he was not knowne to their fathers by this name; (or as the Greeke and Chaldee translate, he manifested not, nor make knowne this name.) They being sustained by faith in Gods almighty power, without receiving the thing promised, Act. 7. 5. Heb. 11. 9. 10. But now their children should receive the promise, and so have full knowledge and experience of Gods power and goodnes, and of the efficacie of that his name Iehovah; which therefore they sung to his praise, upon their full deliverance from the Egyptians, Exod. 15. 3. So upon performance of further promises or judgements, he saith, they shall know him to be Iehovah, Esay 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19. 25. 26. And Christ in whom all Gods promises are yea and Amen, 2 Cor. 1. 20. having fulfilled all things for our redemption, manifesteth himselfe by this name in the interpretation thereof, as that he is Alpha and Omega, th[illegible: 1 letter] beginning and the ending, the Lord who Is, and who was, and who Is to come, even the Almighty: Revel. 1. 8. 17. 18. Otherwise neither Abraham, nor Isaak, nor Iacob was without the knowledge of this name Iehovah altogether; for by it also in part, God revealed himselfe to them; as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glorious ministration of the Law, is said to have no glory, in respect of the excellent glory of the Gospel, 2 Cor. 3. 10. so this is spoken by comparison here. The Iewes of a long time have not used this name, but for it they reade Adonai, that is, Lord. One of themselves hath written thus; Why doe the Israelites pray in this world, and are not heard? Because they know not the plaine name [of God, which is Iehovah] in the world to come, [the world] of the Messias, God will make it knowne unto them, and then they shall be heard. Ialkut, in Psal. 91. This restimony is true upon them, not for the sound of the letters, but for the want of faith in Christ, who is called Iehovah our Iustice: Ierem. 23. 6. when they shall be converted unto him, God will heare them, Ioh. 16. 23. Vers. 4. established] or, erected frame and sure: see Gen. 6. 18. this was done to Abraham, with expresse limitation of the time of Israels release out of Egypt, Gen. 15. 13. 18. sojournings] or, peregrinations, pilgrimage: see Gen. 17. 8. and 26. 3. and 35. 27. Vers. 6. the burdens:] the Greeke saith, from the power: the Chaldee, from amidst the tribulation of the servitude of the Egyptians: so in verse 7. This mercie is remembred in Psal. 81. 7. firetched our] that is, lifted up on high, as both the Gr. and Chaldee doe explaine it: and it signifieth Gods might, and open manifestation, with continuancie of the same against Egypt, till the redemption of Israel were fully performed, Deut. 4. 34 2 King. 17. 36. Esay 9. 12. 17. 11. Vers. 7. a God] or, for a God: this was the covenant with Abraham: see Gen. 17. 7. Vers. 8. life up my hand] that is, sweare: as the Chaldee explaineth it, I sweare by my word to give it. Of this signe see Gen. 14. 22. Hereof is that speech, Iehovah hath sworne with his right hand, &c. Esay 62. 8. will give it] under which figure, eternall life in heaven was implied also to the faithfull; as is noted on Gen. 12. 5. which Paul confirmeth in Heb. 11. 10. 16. and the Hebrew Doctors say of this, that it signified the Ierusalem that is above. R. Menachem on Exod. 6. Vers. 9. anguish] Hebrew, shortnesse, that is, anger, griefe and discouragement of spirit; that they could not patiently endure their troubles: the Greeke translateth it, pusill[illegible: 2 letters]imity, or feeblenesse of minde. So the short of spirit, is opposed to the man slow to wrath, Prov. 14. 29. and shortnesse of spirit in Iob, was trouble and discouragement, Iob 21. 4. A like phrase is, of shortnesse of soule, whereof see Numb. 21. 4. And this griefe and discouragement of Israel was so great, that they wished rather to bee let alone that they might serve the Egyptians, than to have any further proceeding in this businesse, Exod. 14. 12. servitude] or bondage, which was upon them, as the Chaldee addeth: the Greeke translateth for hard works. And this was the outward cause, added to their inward discouragement and little faith. Vers. 12. of uncircumcised lips] Hebrew, superfluous, (or uncircumcised) of lips: that is, as the Gr. translateth, not eloquent; as the Chaldee saith, of an heavy speech; the same which Moses complained before, in Exod. 4. 10. but figuratively spoken: as having uncircumcised lips, that is, many superfluous words, or unsanctified: and so unfit to speake to the King. So Esaias complained of polluted lips, Esay 6. 5. Of this word superfluous, See Gen. 17. 11. Vers. 13. unto] that is, as the Greeke addeth, to goe unto. to bring forth] that is, that they might bring forth; so ver. 27. see the notes on Gen. 6. 19. Thus Gods worke and faithfulnesse was not hindred by mens unfaithfulnesse: neither was Israel saved for their owne righteousnesse; who from the first to the last, shewed themselves rebellious, as Moses after telleth them, Deut. 9. 4. 5. 6. 7. 24. Ver. 14. heads] that is, as the Greeke translateth, chiefe governors, or captaines. This genealogie following; is to shew the natural stocke of Moses and Aaron Levites, verse 26. 27. and the time of Israels deliverance, according to Gods promise, verse 16. 18. 20. Enoch] Hebrew Chanoch: in Greeke Enoch: see Gen. 46 9. &c. Ver. 16. 137. yeeres] This mans age with his sons, ver. 18. and Nephewes, verse 20. serve for the opening of that speech concerning Israels peregrination, Ex. 12. 40. see the notes there. Vers. 20. his aunt] that is, his fathers sister; as saith the Chaldee paraphrase in the Masorites Bible: but the Chaldee set out by Arias Mont. hath, the daughter of his fathers sister; and the Greeke saith, the daughter of his fathers brother: neither of them well; for she was the daughter of Levi, Exod. 2. 1. and so sister to Amrams father. Vers. 21. Korah] he proved a rebell against Moses, Numb. 16. 1. &c. Vers. 22. Vzziel] of him and his two sonnes mention is made in Levit. 10. 4. where he is called Aarons uncle. Vers. 23. Elisabet] so the Greeke writeth this name, and the new Testament, Luk. 1. 5. and so we in English: the Hebrew soundeth it Elishebangh. She was of the tribe of Iudah, being the Prince Naassons sister; Numb. 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu] these dyed before the Lord by a fire, Levit. 10. 1. 2. Eleazar] hee succeeded his father Aaron in the high priesthood: Numb. 20. 25. 26. &c. Of the priests that were of him and his brother Ithamar, see 1 Chron. 24. Vers. 25. Phinehas] of him, see Numb. 25. 7. &c. Ver. 26. their armies] or, their hosts: that is, not confusedly, but their ordered troups, being increased to many thousands, and called the hosts of the Lord, Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes, Numb. 10. 14. 15. &c. Of the word host, or army, see Gen. 2. 1. Vers. 27. to bring] that is, that they might bring, as verse 13. Vers. 30. of uncircumcised] Greek of a small voice Chaldee of an heavy speech; see before verse 12. and Exod. 4. 10.