Verse 19
Did see that they were in evil case - They saw that they could neither expect justice nor mercy; that their deliverance was very doubtful, and their case almost hopeless.
Verse 21
The Lord look upon you, and judge - These were hasty and unkind expressions; but the afflicted must be allowed the privilege of complaining; it is all the solace that such sorrow can find; and if in such distress words are spoken which should not be justified, yet the considerate and benevolent will hear them with indulgence. God is merciful; and the stroke of this people was heavier even than their groaning.
Put a sword in their hand - Given them a pretense which they had not before, to oppress us even unto death.
Verse 22
And Moses returned unto the Lord - This may imply, either that there was a particular place into which Moses ordinarily went to commune with Jehovah; or it may mean that kind of turning of heart and affection to God, which every pious mind feels itself disposed to practice in any time or place. The old adage will apply here: "A praying heart never lacks a praying place." Lord, wherefore hast thou so evil entreated this people? - It is certain that in this address Moses uses great plainness of speech. Whether the offspring of a testy impatience and undue familiarity, or of strong faith which gave him more than ordinary access to the throne of his gracious Sovereign, it would be difficult to say. The latter appears to be the most probable, as we do not find, from the succeeding chapter, that God was displeased with his freedom; we may therefore suppose that it was kept within due bounds, and that the principles and motives were all pure and good. However, it should be noted, that such freedom of speech with the Most High should never be used but on very special occasions, and then only by his extraordinary messengers.
Verse 23
He hath done evil to this people - Their misery is increased instead of being diminished.
Neither hast thou delivered thy people at all - The marginal reading is both literal and correct: And delivering thou hast not delivered. Thou hast begun the work by giving us counsels and a commission, but thou hast not brought the people from under their bondage. Thou hast signified thy pleasure relative to their deliverance, but thou hast not brought them out of the hands of their enemies.
1. It is no certain proof of the displeasure of God that a whole people, or an individual, may be found in a state of great oppression and distress; nor are affluence and prosperity any certain signs of his approbation. God certainly loved the Israelites better than he did the Egyptians; yet the former were in the deepest adversity, while the latter were in the height of prosperity. Luther once observed, that if secular prosperity were to be considered as a criterion of the Divine approbation, then the grand Turk must be the highest in the favor of God, as he was at that time the most prosperous sovereign on the earth. An observation of this kind, on a case so obvious, was really well calculated to repress hasty conclusions drawn from these external states, and to lay down a correct rule of judgment for all such occasions.
2. In all our addresses to God we should ever remember that we have sinned against him, and deserve nothing but punishment from his hand. We should therefore bow before him with the deepest humiliation of soul, and take that caution of the wise man, "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few," [Ecc 5:2]. There is the more need to attend to this caution, because many ignorant though well-meaning people use very improper, not to say indecent, freedoms in their addresses to the throne of grace. With such proceedings God cannot be well pleased; and he who has not a proper impression of the dignity and excellence of the Divine Nature, is not in such a disposition as it is essentially necessary to feel in order to receive help from God. He who knows he has sinned, and feels that he is less than the least of all God's mercies, will pray with the deepest humility, and even rejoice before God with trembling. A solemn Awe of the Divine Majesty is not less requisite to successful praying, than faith in our Lord Jesus Christ. When we have such a commission as that of Moses, we may make use of his freedom of speech; but till then, the publican's prayer will best suit the generality of those who are even dignified by the name of Christian - Lord, be merciful to me, a Sinner!
Introduction
God encourages Moses, and promises to show wonders upon Pharaoh, and to bring out his people with a strong hand, [Exo 6:1]. He confirms this promise by his essential name Jehovah, [Exo 6:2], [Exo 6:3]; by the covenant he had made with their fathers, [Exo 6:4], [Exo 6:5]. Sends Moses with a fresh message to the Hebrews, full of the most gracious promises, and confirms the whole by appealing to the name in which his unchangeable existence is implied, [Exo 6:6-8]. Moses delivers the message to the Israelites, but through anguish of spirit they do not believe, [Exo 6:9]. He receives a new commission to go to Pharaoh, [Exo 6:10], [Exo 6:11]. He excuses himself on account of his unreadiness of speech, [Exo 6:12]. The Lord gives him and Aaron a charge both to Pharaoh and to the children of Israel, [Exo 6:13]. The genealogy of Reuben, [Exo 6:14]; of Simeon, [Exo 6:15]; of Levi, from whom descended Gershon, Kohath, and Merari, [Exo 6:16]. The sons of Gershon, [Exo 6:17]; of Kohath, [Exo 6:15]; of Merari, [Exo 6:19]. The marriage of Amram and Jochebed, [Exo 6:20]. The sons of Izhar and Uzziel, the brothers of Amram, [Exo 6:21], [Exo 6:22]. Marriage of Aaron and Elisheba, and the birth of their sons, Nadab, Abihu, Eleazar, and Ithamar, [Exo 6:23]. The sons of Korah, the nephew of Aaron, [Exo 6:24]. The marriage of Eleazar to one of the daughters of Putiel, and the birth of Phinehas, [Exo 6:25]. These genealogical accounts introduced for the sake of showing the line of descent of Moses and Aaron, [Exo 6:26], [Exo 6:27]. A recapitulation of the commission delivered to Moses and Aaron, [Exo 6:29], and a repetition of the excuse formerly made by Moses, [Exo 6:30].
Verse 1
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].
Verse 2
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.
Verse 3
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.
Verse 4
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.
Verse 6
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].
Verse 7
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.
Verse 8
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.
Verse 9
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.
Verse 12
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].
Verse 14
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.
Verse 16
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.