Matthew Poole and continuators on Exodus 6

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.