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5:1-15:21 DELIVERANCE FROM EGYPT
Moses’ first meeting with Pharaoh (5:1-6:27)
In the eyes of the Israelites, Moses’ first meeting with Pharaoh was a disaster. Pharaoh had no fear of Yahweh and no concern for Yahweh’s people. In fact, when Moses asked to take his people into the wilderness to offer sacrifices to Yahweh, Pharaoh responded by accusing the Israelites of laziness and making their work harder (5:1-14). This not only increased the suffering of the Israelites but also caused them to turn against Moses. Their great deliverer had done nothing but add to their troubles (15-21)!
Moses was bitterly disappointed at what was happening. It seemed to him that God had failed to keep his promise. In desperation he turned to God and was reassured (22-6:1).
God told Moses that the full significance of his character as Yahweh, the Saviour and Redeemer of his covenant people, would now be revealed to these oppressed slaves in a way that the great men of former times had never seen. Those men, Israel’s ancestors, knew that God was the Almighty, the one who created and controls all things and who is fully able to fulfil all his promises; but they had never experienced his character as the covenant Redeemer, the one who would save them from slavery according to the promise given to Abraham (Genesis 15:13-14).
In the days of the ancestors, the nation Israel did not exist; it was but a promise of something future. As a result the significance of Yahweh as Saviour-Redeemer had gradually been forgotten. But now the full significance of that name would be dramatically revealed. The Israelites would learn not just the name of their God, but the character indicated by that name. Yahweh was a God of redemption (2-8).
When Moses tried to explain all this to the disheartened Israelites, they were not interested enough to listen. This in turn caused Moses to become disheartened, but God strengthened and encouraged him (9-13).
A selective genealogy shows how God had been working through Israel’s history to produce Moses and Aaron at this time. They were prepared and appointed by him to carry out his work of delivering Israel from Egypt. The two men belonged to the tribe of Levi (14-27).
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Flemming, Donald C. "Commentary on Exodus 6:13". "Brideway Bible Commentary". https://www.studylight.org/commentaries/bbc/exodus-6.html. 2005.
"And Jehovah spake unto Moses, saying, Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. And Moses spake before Jehovah, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips? And Jehovah 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."
"Let the children of Israel go out of his (Pharaoh's) land ..." This is a dramatic and extensive change in God's demands upon Pharaoh. No longer is it a mere "three days journey." Pharaoh having rebelled against God's command in regard to that mild and reasonable request, now gets the unconditional order to liberate the whole nation! When God lays light burdens upon men and they refuse to bear them, God dramatically multiplies and increases the burdens. Pharaoh, having declared himself as God's enemy, professing not even to know him, made himself the object of God's wrath and power at this point.
"Who am of uncircumcised lips ..." One can appreciate Moses' reluctance. When his own people will not hearken to him, why should Pharaoh? And besides, the old problem mentioned back in Exodus 4:10 was still in the mind of Moses. "Uncircumcised lips" has the meaning of "lips inefficient for the purpose. `Uncircumcised ears' are ears that cannot listen (Jeremiah 6:10), and `an uncircumcised heart' is a heart that cannot understand (Jeremiah 9:26)." God did not answer Moses regarding the uncircumcised lips until Exodus 7:1.
Neither the children of Israel nor Pharaoh were excusable in the sight of God for their failure to hearken unto Moses. Sure, Moses' performance was by no means perfect, and the impediment that he brought up here for the second time was probably real enough, and a handicap of considerable dimensions, but the fault and failures of the messenger never excused any man from heeding the message of God, delivered by anyone whomsoever. Men are foolish indeed who believe that the faults they see in Christian ministers absolve them of the requirement of obedience to the divine message. "If one hear but one clear word concerning Jesus, spoken only once, it is enough to fix responsibility upon the auditor."
"Exodus 13 forms a concluding summary, and prepares the way for the genealogy that follows."
Up to here, Exodus has been much like a prelude. The preliminaries have been observed, the characters who will figure in the ensuing drama have been introduced. Action is about to begin. This was an appropriate place indeed for this genealogy (which follows) to be inserted by the sacred author. It would reveal parenthetically the connection that Moses and Aaron actually had with the people whom they were to lead out of bondage. According to Keil, even liberal scholars have abandoned their fragmentary hypothesis regarding this chapter and "now admit its organic connection with the whole narrative."
Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Exodus 6:13". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/exodus-6.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Unto Moses and unto Aaron - The final and formal charge to the two brothers is given, as might be expected, before the plagues are denounced. With this verse begins a new section of the history.
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Barnes, Albert. "Commentary on Exodus 6:13". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/exodus-6.html. 1870.
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.
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Calvin, John. "Commentary on Exodus 6:13". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/exodus-6.html. 1840-57.
Chapter five of the book of Exodus, we left Moses in great despair. He did what he thought God was calling him to do. He went to the Pharaoh and demanded the release of the children of Israel. But the Pharaoh, rather than releasing them, only increased the burdens and the severity of their slavery.
Until the children of Israel started really getting on Moses' case saying, "Why didn't you leave us alone? We were much better off before you ever came. Now since you've come, things are really hard on us. We wish you would've left us alone." So Moses in turn went to God and said, "God what were You asking me to do? Why did You ask me to do it Lord? Because You haven't delivered them, and things are just worse."
It is interesting how that many times when we launch out into what we feel is the will of God for our lives, that things don't work out exactly like we thought they were gonna work out. Sometimes things turn into total chaos, and we're prone to challenge again our calling. "God did You really call me to do this? And if You called me to do it, how come it's turned into such a mess?"
Now Moses didn't want to go in the first place. He had said, "Oh Lord, please call somebody else." The Lord became angry with Moses. Moses did what the Lord said, and just things seemed to be going just the opposite of what he had anticipated and expected.
I do believe that any time we enter into any kind of ministry for the Lord that Satan is going to challenge our commitment of faith. That Satan is going to do his best to discourage us right at the beginning of any ministry. He's going to make you question the call of God upon your life. He's gonna challenge the work of God within your life, especially if that ministry has to do with some of the gifts of the Spirit. How Satan loves to challenge any exercise of the gifts of the Spirit. For instance, the gift of prophecy. "He that prophesieth", Paul said, "let him prophesy according to his portion of faith"( Romans 12:6 ).
Many times when you by faith step out, and speak what you feel to be the Word of God, people will challenge it, and it'll cause you to question, "Was that really God that was speaking to me?" Moses came to this place of challenge. The people challenged him, and challenged his ministry, and he in turn challenged God. "Why did You send me? Things aren't any better, they're only getting worse."
So beginning with chapter six, we have God's response to His distraught prophet.
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 ( Exodus 6:1 ).
"Moses you haven't seen anything yet. Now you're going to see what I'm gonna do to Pharaoh because with a strong hand", he's not gonna just let them go, he's gonna drive them out. By the time they go, he's gonna be glad to see them gone.
And God spake unto Moses, and said unto him, I am the LORD ( Exodus 6:2 ):
Now that is, it might look upon the service that just sort of, "Well, of course." But how many times we forget that. How many times we think we're in the driver's seat. How many times we think we ought to be controlling the situation. I'm sure that these people are falling after this "command God" bit, and are going around ordering God like He's some kind of a little puppet or robot.
That God is saying to them, "Hey, wait a minute. I am the Lord. Who's in control? Who's guiding these things? Who's governing over these things? Moses, I am the Lord." Many times we try to take that position away from Him, but He needs to remind us who He is. And we need to be reminded of who He is because there is a danger of forgetting who He is, as we are so prone to exalt ourselves or to exalt man, and forget that He is the Lord.
When we forget that He is the Lord, then we fall into that category that Paul was referring to in Romans chapter one. "Who when they knew God, they glorified Him not as God" ( Romans 1:21 ). They began to take things in their own hands. They began to live as though God was their servant, rather than they were God's servants. We need to be reminded that He is the Lord, and not only that He is the Lord, but of the greatness of His power and His wisdom and of His glory.
So many times we look at our problems and they seem so big, overwhelming. I look at that mountain in front of me and I think, "Oh, nothing can move that mountain." I get discouraged because that mountain looks so big, and I come to God with sort of timidity. You even hate to ask Him because you know it's such a huge mountain. You know it's impossible for you to move it, and you just wonder if God can really do it.
The disciples, when they came to the Lord with, they had a heavy problem, they said, "O Lord. Thou art God, Thou hast created the heavens and the earth, and every thing that is in them"( Acts 4:24 ). That's a good thing to remind yourself of before you pray. The heavens out there are the work of His fingers. He's created it all. So that mountain that is in front of you, though it may look like Everest to you, it is nothing in the eyes of God. "It is nothing for Thee to help Lord, many are with those that have no power."
Next time you think that that mountain that you have in front of you is maybe too big for God to move, get up at about four o'clock, three-thirty, and look out into the western sky and look at the constellation Orion. Take a careful look at the left shoulder of Orion, that's Betelgeuse. Betelgeuse is four hundred and fifteen million miles in diameter. If you would hollow out the center of Betelgeuse, leaving out the crust a hundred million miles thick, you could put the sun in the middle of Betelgeuse and let the earth rotate around it, and have a hundred million miles to spare.
Betelgeuse is a pretty big mountain. It happens to be traveling at about nineteen miles a second. Have you ever wondered what kind of a force or thrust it took to get Betelgeuse into orbit; something that huge moving that fast? You ever wondered what thrust, what force? I can tell you, "When I consider the heavens", David said, "the work of Thy fingers"( Psalms 102:25 ). Hey, all of my problems seem really small. That mountain doesn't look nearly so big.
God said to Moses, you know he had his feathers ruffled and he was all uptight, and God said, "Hey, wait a minute. I'm the Lord." So many times we get all upset, our feathers ruffled. He said, "Hey, wait a minute. I'm the Lord; I'm in control. I've got it." You know, and we need to remember that. What a comfort to know that He is the Lord and He is in control.
And I appeared unto Abraham, and unto Isaac, and unto Jacob, by the name of God Almighty, [El Shadai] but by my name Jehovah was I not known to them ( Exodus 6:3 ).
Now that is in the sense that the word means "the becoming one", actually Abraham used the term Jehovah-Jireh when his son said, "Dad where is the sacrifice?" Abraham said, "Jehovah-Jireh, the Lord will provide"( Genesis 22:8 ). But yet the Lord is saying, "By My name Jehovah was I not known." In other words, they knew Him in a less personal way than Moses was to know God. They knew Him as the Almighty God, the Creator of the heavens and the earth.
Some of you may know Him as the Almighty God, the Creator of the heaven and the earth. Whenever I hear a person beginning his prayer, "O thou mighty God, creator of the universe," I think, "Well, they really don't have a very close relationship with Him. When I hear someone come in and say, "Hey, Dad, I'm really in trouble." I feel, "My, they've got a real neat working relationship with the Father".
I was with some Italians once in a prayer meeting, and they started saying, "Oh Papa." I was shocked for a moment, and I thought, "My that's sacrilegious." Then I found out that "papa" was "father" in Italian. I thought, "Oh, that's beautiful." I like that. "Papa, your child's in trouble. I need help." It's glorious to have a close, intimate relationship with God, to know Him by that name Jehovah where He becomes to me all that I need.
Now they had not really appropriated that fullness of God that He wants to be to His people. They were sort of-God was sort of a far off, great, powerful almighty force, creative; yet, He was known in a personal sense, but yet, always in that vast distance that exists between the infinite and the finite. Now God is coming closer to man. And He said, "They've not known me by my name Jehovah, you're gonna know me in a closer, more intimate way." Even as God wants to relate to you in a closer, more intimate way, and for that purpose He sent His only begotten Son. Why? That you might relate to God in the closest kind of intimate relationship as a Father with His child; that you might boldly come into His presence, that you might receive mercy in your time of need.
It's funny sometimes when people come into the office to see me. They're so nervous that they forget really what they want to say. I feel sort of funny, because I'm nobody, and I know I'm nobody. And yet because of what God has done through my life, people respect that work that God has done through me, though it doesn't make me anything. It just glorifies God that He's able to take something like me and make something through me, of His grace and love. It just shows how great God is. But yet people sometimes have that sort of, "Oh Chuck", like, something, though it really isn't. You don't need to be that way, don't need to feel that way at all. I'll tell you my grandkids aren't that way. Man, they come storming into the office. They don't care what kind of a counseling session I'm in or anything else, you know. They interrupt whatever's going on. "Grandpa, I need an ice-cream cone." I'll tell you, they get first priority because of relationship.
God wants you to have a neat, beautiful relationship with Him. He wants you to feel a perfect freedom of just coming in anytime even with the most trivial things. He wants to have that kind of relationship. And thus God is expressing, "Look they knew Me as God Almighty, I revealed Myself to them. They knew Me as God Almighty, but they didn't really know that relationship of intimacy that I want you and the people to experience as I take, and begin to watch over you, and I begin to care for you, and I begin to put the food on your table."
And I have also established my covenant with them, [That is with Abraham, Isaac, and Jacob.] to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I've also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant ( Exodus 6:4-5 ).
Now first of all God establishing Himself to Moses, "I've made My covenant with them. I know, I heard, and I have remembered My covenant."
Sometimes because of time delays, we feel that God has forgotten His promises. In the last days the Bible says, "Scoffers will come saying, Where is the promise of the coming of Jesus Christ?"( 2 Peter 3:4 ). Because of the time delay men will scoff. "God is not slack concerning His promises as some men count slackness, but is faithful"( 2 Peter 3:9 ).
"Wherefore [God said] say unto the children of Israel, I am the Lord, and I will bring you [First of all "I am", and then, "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: 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. 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 to you for a heritage: for I am the Lord ( Exodus 6:6-8 ).
So He started out by saying, "I am", and then He threw in all these "I wills", and He comes back to, "I am".
Now a promise is usually just as good as the person making it. There are some people who have made many promises but I don't put much stock into it. When I was just a little guy there was a knock at the front door. My parents went, and this guy introduced himself as our cousin Pringle, some relative of my dad's. They came in. "Oh this is your family, Charles. Oh wonderful, wonderful." He kissed all of us kids. He looked at me very sternly and he said, "Now, son don't smoke. If you don't smoke until you're twenty-one, I'll give you a gold watch." I thought that was sort of a funny thing for him to say because he was smoking. I didn't smoke until I was twenty-one; in fact I've never smoked yet. But I've never seen him again. So I've got a gold watch promised to me that I've never seen, because I've never seen that cousin Pringle again. So there are some promises that you just can't put much stock in.
But I'll tell you when God begins to promise, and He begins it by saying, "Hey, look I am the Lord, and I will, and I will", and there are seven "I wills" there of God; what God will do for His people. And because the history of the children of Israel is typical history, and it typifies the child of God coming out of bondage through the Red Sea, baptism, into a new relationship of faith with God in the wilderness and on in through the death of the old life, and the old self into the land of promise, a life of richness and fullness; we can take these "I wills" of God to Israel and we can apply them to our own lives as God is promising.
I will deliver you from the heavy burdens, I will rid you from the bondage, [from the flesh, and of that old life] and I will redeem you. And take you for a people, and I will be to you a God: and I will bring you into the fullness of that which I have promised. So Moses spoke to the children of Israel: [these words of the Lord] but they hearkened not unto Moses for anguish of spirit, and for the cruel bondage ( Exodus 6:6-9 ).
They, at this point, were so discouraged because of these things the Egyptians were laying upon them. Even when Moses came with these glorious promises and declarations of God, the people just couldn't believe it.
And the Lord spake unto Moses, saying, Go in, and speak unto Pharaoh the king of Egypt, that he let the children of Israel go out of his land. And Moses spake before the Lord, saying, Behold, the children of Israel haven't listened to me; how then will Pharaoh hear, who am of uncircumcised lips ( Exodus 6:10-12 )?
Moses said, "Hey, God now look. You told me to tell the children of Israel, they didn't listen to me, now You're telling me to tell Pharaoh. If they didn't listen to me, what do you think the Pharaoh's gonna do? He's not gonna listen to me." So Moses is still dragging his heels at the call of God, at the commission of God upon his life.
And the Lord spake to Moses and unto Aaron, and he gave them a charge unto the children of Israel, and unto Pharaoh the king of Egypt, to bring the children of Israel out of the land of Egypt ( Exodus 6:13 ).
Now at this point there is inserted a little genealogy of the first three sons of Jacob. With Reuben and Simeon his first two sons, it lists just the names of the sons of Reuben and Simeon as they are in Genesis. When it lists then the names of the sons of Levi, it goes on then to name the grandsons and the great grandsons in order that we might have a genealogy that will bring us down to Moses and Aaron.
So Amram [Verse twenty] took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and these are the years of the life of Amram he was a hundred and thirty seven years old ( Exodus 6:20 ).
Now verse twenty-seven. "These are they", well verse twenty-six,
Now 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. These are they which spake to Pharaoh the king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron ( Exodus 6:26-27 ).
So you have a little genealogy to bring you to Moses and Aaron just sort of inserted here into chapter six, so you'll know where they came from.
And it came to pass on the day when the Lord spake unto Moses in the land of Egypt, That the Lord spake unto Moses, saying, I am the Lord: speak thou unto Pharaoh king of Egypt all that I say unto thee. And Moses said before the Lord, Behold, I am of uncircumcised lips, how shall the Pharaoh hearken unto me ( Exodus 6:28-30 )?
So that's just sort of a little throwback to verses twelve and thirteen. He threw in the genealogy, and then he sort of recaps the story to bring you up to chapter seven. "
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Smith, Charles Ward. "Commentary on Exodus 6:13". "Chuck Smith Bible Commentary". https://www.studylight.org/commentaries/csc/exodus-6.html. 2014.
Moses continued to claim lack of persuasive skill in speech (Exodus 6:12; cf. Exodus 6:30). He failed to grasp the full significance of what God had just revealed to him. Jesus’ disciples, and we, had and have the same problem. It was God, not Moses, who would bring the people out of Egypt.
"Seven distinct objections were raised by Moses as reasons why he should not undertake the arduous task to which he was called. They have been thus epitomised [sic]: Lack of fitness, ’who am I, that I should go?’ (iii. 11); lack of words, ’what shall I say?’ (iii. 13); lack of authority, ’they will not believe me’ (iv. 1); lack of power of speech, ’I am not eloquent’ (iv. 10); lack of special adaptation, ’Send by whom Thou wilt send’ (iv. 13); lack of success at his first attempt, ’neither hast Thou delivered Thy people at all’ (Exodus 6:23); lack of acceptance, ’the children of Israel have not hearkened unto me’ (vi. 12)." [Note: Meyer, p. 62.]
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Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Exodus 6:13". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/exodus-6.html. 2012.
And the Lord spake unto Moses and unto Aaron,.... No notice is taken of the objection of Moses, having been sufficiently answered before, and Aaron is joined with him in the following charge:
and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt; that is, to go to the children of Israel and comfort them, and direct them what they should do, and how they should behave under their present circumstances; assuring them of deliverance, and to go to Pharaoh, and to make a fresh demand upon him to let Israel go; and in this work they had a solemn charge from God to continue, and not to desist from it, until they had finished it:
to bring the children of Israel out of the land of Egypt; which they were to be the instruments of: and that it might be known clearly from whom they descended, who had such a charge given them, and such honour put upon them, the following genealogy is recorded.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Exodus 6:13". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/exodus-6.html. 1999.
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 (Exodus 6:11; Exodus 6:11) upon the same errand as before, to command him, at his peril, that he let the children of Israel go. Note, God repeats his precepts before he begins his punishments. Those that have often been called in vain to leave their sins must yet be called again and again, whether they will hear or whether they will forbear, Ezekiel 3:1. God is said to hew sinners by his prophets (Hosea 6:5), which denotes the repetition of the strokes. How often would I have gathered you?
II. Moses makes objections, as one discouraged, and willing to give up the cause, Exodus 6:12; Exodus 6:12. He pleads, 1. The unlikelihood of Pharaoh's hearing: "Behold the children of Israel have not hearkened unto me; they give no heed, no credit, to what I have said; how then can I expect that Pharaoh should hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will the anger of his spirit, his pride and insolence, make him deaf to that which will but exasperate and provoke him." If God's professing people hear not his messengers, how can it be thought that his professed enemy should? Note, The frowardness and untractableness of those that are called Christians greatly discourage ministers, and make them ready to despair of success in dealing with those that are atheistical and profane. We would be instrumental to unite Israelites, to refine and purify them, to comfort and pacify them; but, if they hearken not to us, how shall we prevail with those in whom we cannot pretend to such an interest? But with God all things are possible. 2. He pleads the unreadiness and infirmity of his own speaking: I am of uncircumcised lips; it is repeated, Exodus 6:30; Exodus 6:30. He was conscious to himself that he had not the gift of utterance, had no command of language; his talent did not lie that way. To this objection God had given a sufficient answer before, and therefore he ought not to have insisted upon it, for the sufficiency of grace can supply the defects of nature at any time. Note, Though our infirmities ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. His strength is made perfect in our weakness.
III. God again joins Aaron in commission with Moses, and puts an end to the dispute by interposing his own authority, and giving them both a solemn charge, upon their allegiance to their great Lord, to execute it with all possible expedition and fidelity. When Moses repeats his baffled arguments, he shall be argued with no longer, but God gives him a charge, and Aaron with him, both to the children of Israel and to Pharaoh, Exodus 6:13; Exodus 6:13. Note, God's authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, Philippians 2:14. Moses himself has need to be charged, and so has Timothy, 1 Timothy 6:13; 2 Timothy 4:1.
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Henry, Matthew. "Complete Commentary on Exodus 6:13". "Matthew Henry Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/exodus-6.html. 1706.
the Week of Proper 12 / Ordinary 17