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EXODUS CHAPTER 6
God encourageth Moses, Exodus 6:1; reneweth his covenant, confirms it by his name Jehovah, Exodus 6:3-2.6.8.
Their unbelief, Exodus 6:9.
God commands Moses to speak to Pharaoh to let Israel go, Exodus 6:10-2.6.13.
The genealogy of Reuben, Exodus 6:14; of Simeon, Exodus 6:15; of Levi, Exodus 6:16; of Aaron, Exodus 6:23.
Moses and Aaron spake to Pharaoh to let the children of Israel go, Exodus 6:27
With a strong hand; being compelled to do so by my powerful and terrible works.
Quest. How is this true, when God was known to them, and called by the name Jehovah? Genesis 15:7; Genesis 26:24, &c.
Answ. 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 Jacob, yet it was not experimentally known to them; for they only saw the promises afar off, Hebrews 11:13.
Answ. 2. This negative expression may be understood comparatively, as many others are, as Genesis 32:29; Matthew 9:13; 1 Corinthians 1:17; q.d. They knew this but darkly and imperfectly, which will now be made known more clearly and fully.
With a stretched-out arm, 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.
With great judgments, i.e. punishments justly inflicted upon them, as the word judging and judgments is oft used, as Genesis 15:14; 2 Chronicles 20:12; Proverbs 19:29.
Will take you to me for a people, i.e. for my people; ye shall no longer be the people and slaves of the king of Egypt, but my people and servants, whom I will bless and preserve.
And I will be to you a God, to judge and deliver you.
And therefore, have authority and power to dispose of lands and kingdoms as I please; and faithful to give you what I have promised.
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.
i.e. Of polluted lips. Uncircumcision being a great defect and blemish, whereby men were rendered profane, contemptible, and unfit for many services and privileges, may note any defect, whether moral, and of the spirit, or natural, and of the body. So here it notes Moses’s inability to clothe God’s 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.
This genealogy he describes here, to show the lineage of Moses and Aaron, by. whom this great work was to be effected. Only he promiseth 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 show that, although the parents were sharply censured, and rather cursed than blessed by Jacob, Genesis 49:0, yet their posterity was not rejected by God, but received to mercy, and admitted to the same privilege with their brethren.
From each of which proceeded a distinct generation or family called by their father’s name.
His father’s sister or rather, kinswoman, or cousin, or niece; for so this Hebrew word is sometimes used, as appears from Jeremiah 32:8,Jeremiah 32:9,Jeremiah 32:12.
Object. She is called the daughter of Levi, Exodus 2:1.
Answ. Even nieces are oft called daughters, as we have showed. See Luke 1:5, and See Poole "Exodus 2:1".
Amminadab a prince of the tribe of Judah, Numbers 1:7; Numbers 2:3. Marriages were not yet confined to their own tribes; and when they were, the Levites seem to have had this privilege, that 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 Judah and Levi, to signify 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 brother’s, not only 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’s honour and government was only personal, and did not pass to his children.
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 Exodus 12:41,Exodus 12:51; Exodus 13:18; Exodus 14:8.
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Poole, Matthew, "Commentary on Exodus 6". Poole's English Annotations on the Holy Bible. https://www.studylight.org/
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