Exodus 6

Vcr. 11. Go, get you straw where yon can find it, &c. A heavy sentence; importing, that whether they could find any or no, no abatement would be made of the number of bricks that was expected from them. This was to drive them to desperation, by demanding things impossible. And added (as Conradus Pellicanus observes) to the burdens on their bodies, very sore anguish of mind. For it tempted them to doubt of tho goodness of their God, who they thought had sent a deliverer to them, (iv. 31.) by whom they were now reduced into a more miserable condition. Vcr. 1. JjlND the Lord said unto Moses.] The Schechinah, I suppose, appeared to him (sec vcr. 12.) as it had done often before, since he was first sent upon this business, (iv. 22.) and graciously condescended to satisfy his two complaints, in the latter end of the foregoing chapter. Where he complainsj first of all, that he had sent him about a fruitless message: for, secondly, he had not at all delivered his people. To the last of these he answers in the first place, here in this verse; where he tells him, (5) €HAP. vu] UPON EXODUS. Now thou shall see what I will do to Pharaoh.] That is, be patient and wait awhile; and thou shalt see Pharaoh compelled to dismiss my people. For with a strong hand shall he let them go, &c] I will so terribly scourge him, that he shall not only let them go, ■but thrust them out of Egypt; and be glad to be rid of them. • Tell them, I will now shew that I am what (his name ^imports, (vcr. 2.) And I will bring them from tinder the burdens of the Egyptians.] The heavy oppressions under which you groan, (ver. 5.) And I tvill rid you of their bondage.’] They were mere slaves, and lay also under such insupportable loads, as made it impossible for them to deliver themselves: but it was to be the sole work of God. And I will redeem you with a stretched-out arm.] This word redeem implies their servitude; from which lie rescued them by a power superior to Pharaoh’s, or any power on earth, as appears by the following story. And tvith great judgments.] When God first promised this deliverance, which Moses was about to effect, he told Abraham, " I will judge that nation," which oppressed.them, (Gen. xv. 14.) That is, punish them (which is one.office of a judge) according to their deserviugs. This now he intended to perform (and thereby shew himself to be Jehovah), and that in a most terrible manner; by inflicting not only very grievous, but many plagues upon them. For Greg. Nyssen observes, that all (he elements, the earth, the water, the fire, and the air, were all moved against the Egyptians, 6l6v nc arpaToc vTroxztpioc, as an obedient army, (lib. de Vita Mosis, p. 173.) Thus judgments, and to judge, are used in many places for punishing; (l y m. ix. 17. Prov. xix. 29. SChroii. xx. 12.) of Israel out of the land of Egypt’] I suppose he now gave “them authority to threaten him, if he did not obey.

Exodus 6:2

And God spake unto Moses, and said unto him, I am the Lord. He also answers here to his first question [Why hast thou sent me?] by telling him, I am Jehovah; and have sent thee to make known this great name, that is, myself; who am constant to my word, and will faithfully perform all my promises.

Exodus 6:3

And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty. Or, God allsufficient, as the word El-shaddai may be interpreted, (see Gen. xvii.l.) God infinite in power and goodness: of which he gave their fathers abundant proofs by delivering them in many and great straits. But by my name Jehovah was I not knovmjto them.] This name of four letters, as the Jews speak, is by the ancients called the ineffable name: for they would never pronounce it. Not because they could not, as Drusius well observes, (lib. i. Observat. cap. 1.) “Sed quod religionc et £uXa/3ffy quadam ab eo efierendo abstincrent,” but because out of a religious reverence they abstai?ied from it. And this respect to it all the ancient interpreters observe, even St. Jerome himself: though in several of the ancient fathers (as Irenneus, Clem. Alcxandrinus, Epiphanius, and Theodorct), and in some of the ancient heathens (as Macrobius and Diodorus Siculus), it is expressed by Jaho, and’law as the Greeks write it. Which name (however it be pronounced), some of the Jews imagine, was concealed till Moses’s time; who was the first to whom it was revealed. But this is evidently false, as appears from the whole book of Genesis; and particularly from xv. 7. where (before ^he calls himself El-sltaddai) he saith to Abraham, " I am Jehovah which brought thee out of Ur of the Chaldees.” In short, the opinion of Rcuchlinus (in his Verb. Mirificum) is far more justifiable; which is, that it was revealed to our first parents, at the same time that God breathed into them the breath of life. For as soon as Eve brought forth her first-born, she saith, " I have got a man from the Lord," (Gen. iv. 1.) which name descended in a perpetual succession from Seth to Abraham: who when he went by God’s direction out of his own country into Canaan, the Lord appeared to him there, and there he bnilt an altar to the Lord, (Gen. xii. 7,8.) And it is to be noted, that he doth not say to Moses in this place, my name Jehovah was not hww?t to tliem; but I was not known to them by this name. That is, by that which it imports; viz. the giving being (as we may say) to his promises by the actual performance of them: t. e. by bringing them into the land of Canaan; and, in order to it, delivering them out of Egypt. Both which he had promised in the forenamed chapter, (Gen. xv. 14. 18.) and now intended to make good. And thus Ti. Solomon interprets this place, as P. Fagius notes; J have promised, but have not yet performed. The like expression we find in the prophet Isaiah, as Theodoric Hackspan hath observed (Disput. de Nominibus Divinis, n. 15.) Isa. lii. 5, 6. where the Lord saith, " My name is blasphemed every day continually: therefore my people shall know my name; therefore they shall know in that day that I am he that doth speak; behold, it is I." Which cannot signify that the Jews did not then know that this was one of the names of God; but that all who blasphemed him should be confuted by sensible proofs which he would give, of his own unchangeable resolution to fulfil his promises, in bringing them out of Babylon; which fully demonstrated that he was Jehovah. Which word, some think, includes in it, not only his eternal existence and immutable truth, but his omnipotent power, which gave being to all things. The last of which was now made known, so as it had never been to Abraham, Isaac, and Jacob; for Moses was the first that wrought miracles and prodigies: God was known to the fathers, by visions and dreams; but not by signs and wonders. Moses made him known by these unto the world. And therefore upon the whole Mairaonides well concludes from this place, that the prophetical spirit on Moses was more excellent than that which had been upon any before him. (More Nev. par. ii. cap. 35.)

Exodus 6:4

And I also, &c. The Hebrew word vegam may be better translated although. Which makes a clear connexion of this verse with the former; and explains the meaning of the name Jehovah. By which he was not known in former times, although he had made a covenant with Abraham, Isaac, and Jacob, to give them the land of Canaan; and often ratified, confirmed (and established as he here speaks), this covenant, (Gen. xvii. 7, 8. xxvi. 3, 4, &c.) But now he not only declares himself mindful of that covenant, (ver. 5.) but, because he was the Lord, (ver G.) would deliver them from the Egyptian bondage, and that with a miraculous power. Which should make them know more of him than their fathers did, (ver. 7.) both by his delivering them out of Egypt, and by bringing them into the land which he swore he would give to their fathers, (ver. 8.) This is the sense of these five verses. • The land of their pilgrimage, &c] So it is often called, when he speaks to Abraham, (Gen. xvii. 8.) and so Isaac calls it, (xxviii.4.) and Jacob also, (xxxvii. 1.) And so it might be called, not only with respect to Abraham; Isaac, and Jacob, but also to their posterity: because of the near union that is between fathers and children. Thus God is said to have given to these three patriarchs (as the famous primate Usher observes) the land of Canaan for an inheritance, (Psal. cv. 11.) which was not fulfilled to them, but to their posterity. And as the possession of posterity is attributed to the fathers, so, upon the same ground, he thinks, the peregrination of the fathers is attributed here to the children, (Chronol. Sacra, cap. viii.)

Exodus 6:5

And I have also. This verse also begins with the same particle vegam; and must be translated although, if the former interpretation be right. Or else those words [by my name Jehovah was I not known to them] must come in by a parenthesis: and both these verses be connected with what goes before, appeared unto Abraham, Isaac, and Jacob, by the name of God Almighty, to whom he so appeared, as to make a covenant with them, which he perfectly remembered, and having taken notice to what condition they were reduced, was now come to deliver them..

Exodus 6:6

Say unto the children of Israel, I am the Lord.]

Exodus 6:7

And I will take yon to me for a people. By the right of redemption beforementioned. And I will be to you a God.’) He was so before; but now after a peculiar manner. And ye shall know that I am the Lord your God, &c] By seeing my promises to Abraham, Isaac, and Jacob fulfilled.

Exodus 6:8

And I tvill bring you unto the land, concerning which I did swear to give it, &c. Two things were promised to Abraham in that vision mentioned Gen. xv. First, he would deliver his seed from this nation which oppressed them, (ver. 14.) And, secondly, that he would bring them into the land of Canaan, (ver. 16.) Both these he now declares should be fulfilled (the former in the foregoing verse, and the latter in this), and thereby they should be convinced that he was indeed Jehovah, true and constant to his word. * I am the Lord.] He concludes as he began: having said this twice before, (ver. 2. 6.) Vcr. 9. And Moses spake so unto the children of Israel.] He delivered this message, as he was commanded: which, one would Have expected, should have raised their droop- ■ ing spirits. But quite contrary. They hearkened not unto Moses.] They did not believe, or receive what he said, (so Maimon. More Nev. par. i. cap. 45.) or it made no impression upon them. The reason follows, For anguish of spirit.] In the Hebrew, because of shortness of breath. They were so extremely oppressed, that they could scarce fetch their breath, as we speak, Or, had no heart so much as to think of deliverance, much less hope for it; but sunk unto their burdens. And for cruel bondage.] Common slaves, though they cannot deliver themselves, rejoice to hear the good news that they arc likely to be delivered by those who have power and will to do it. But in this slavery they were used so cruelly, that they wen* quite dejected and incapable of any comfort. So the LXX. translate the foregoing words (for anguish of spirit), 1% oXiyo^vxiac, out of faintheartedness: they being quite dispirited.

Exodus 6:10

And the Lord spake unto Moses, saying. It is likely that Moses, finding the Israelites so Tegardless of what he said, went to the usual place, where he was wont to have recourse to the Divine Majesty, (sec vcr. 22.) to receive new directions what to do.

Exodus 6:11

Go in, speak unto Pharaoh, king of Egypt, &c. The Lord bids him go again to Pharaoh, and renew the demand he made before, (ver. 1.) Vcr. 32. And Moses spake before the Lord.] This phrase, Upline Jehovah, before the Lord, plainly denotes that God appeared to him in a visible majesty, as I observed above, ver. 1. and see xi.4. Behold, the children of Israel have not hearkened to me, how then shall Pharaoh hear me?] Their fairit-hcartedness disheartened Moses also, and made him unwilling to renew his address to Pharaoh. And there seems to be good reason in what he says; if the children of Israel, whose interest it was to give ear to him, did not believe him, what hope was there that Pharaoh should comply against his interest? Who am of uncircumcised lips.] This reason he had alleged before, and was fully answered, (iv. 10, 11, &c.) and therefore ought not to have been repeated now. For his being of uncircumcised lips signifies no more than that he was an ill speaker, and wanted eloquence: it being the manner of, the Hebrews to call those parts uncircumcised, which are inept to the use for which they were designed, and cannot do their office. Thus Jeremy saith of the Jews, that their " ear was uncircumcised f and adds the explication, " they cannot hearken," (Jer. vi. 10.) In like manner uncircumcised lips, are lips that cannot utter words; as " uncircumcised in heart/’ (Jer. ix. 26.) are such as cannot understand. St. Stephen puts both together, " uncircumcised in heart and cars," (Acts vii. 51.) Perhaps Moses thought it some disparagement to him, that he was not able himself to deliver his mind in a handsome manner to Pharaoh; and therefore mentions this again, to move the Divine Majesty to circumcise his lips (as they spake), that is, remove this impediment.

Exodus 6:12

So the people were scattered abroad, throughout all the land of Egypt, &c. Some part’of them were forced to go and pick up straw, or, for want of it, stubble (and’sometimes travel a great way for it), while the rest were working in the brick-kilns without their help, which they were wont to have: whereby they were disabled from making so many bricks as formerly they had done. Vcr. 13. And the task-masters hasted them, &c.] Quickened them in their work; when they saw they were likely to fall short of their wonted task. Vcr. 14. And officers of the children of Israel, &c] By this it appears (as I said vcr. G.) that these officers were Israelites. And from this place Bonavent. Bertram concludes, (lib. de Rep. Hcbr. cap. iv.) that there was a civil government among the Israelites all the time they were in Egypt: and that these schoterim (as they arc called in Hebrew) w r erc men of the greatcstnotc among the ciders; who executed all their decrees; and consequently of high authority among the people. For which reason Pharaoh’s task-masters chose them, to oversee and direct the labours of their brethren. But Mr. Seldcn (lib. i. de Synedr. cap. 15.) hath made it appear, that there was no such judicature among them at this time; and when there was, this was the name of those who executed the sentence of the judges; being like to our apparitors, and such-like under officers. (See p. 621, &c.) Were beaten.] “With sticks; or scourged with rods. Wlierefore have ye not fulfilled your task, both yesterday, Sec] They punished the officers, as if they had been negligent in not pressing the people to their duty. Yet it seems they forbore them one day, to see if they would mend their fault the next.

Exodus 6:13

And the Lord spake unto Moses and unto Aaron. Here is no express answer made to his objection, but it seems to be included in God’s speaking to Moses and to Aaron; whereas before lie had spoken only to Moses, (ver. 1. 10.) And it is likely Moses was admonished, that the Lord having given him Aaron to supply his defect? he * ought to be satisfied therewith; and go with him, and renew his address, both to the children of Israel, and also to Pharaoh. So these words have respect to both parts of the foregoing objection. And gave them a charge unto the children of Israel] He laid his commands upon them, strictly requiring them to obey him. Which is a higher expression than we meet with before in the foregoing injunctions, (either in ver. 6. or 11.) and makes me think this verso is not a mere recapitulation of what had been said, as some take it; but an enforcement of what he had before commanded. And unto Pharaoh, king of Egypt, to bring the children

Exodus 6:14

TJiese are the heads of their fathers 9 houses. The principal persons of the several families of Israel. The sons of Reuben, the first-born, &c] See Gen. xlvi. 9. where the sons of Renben arc reckoned up in this very order; in which they are here mentioned again, to introduce the genealogy <ff Moses and Aaron. Who being chosen by God to be the deliverers of his people, it was fit to shew that they were of the same stock, though not of the eldest family, of the children of Israel. To whom God promised, when he went down into Egypt, that he would surely bring him vp again, (Gen. xlvi. 4.) that is, in his posterity: which would not have been so manifestly the work of God, if they that were the instruments of it had not been of his posterity.

Exodus 6:15

Then the officers of the children of Israel came and cried unto Pharaoh, saying, &c. They had some hope this oppression might proceed from the task-masters, and not from the king himself: and therefore thoy represented their case to him, and petitioned for relief. It is said, indeed, (vcr. 6.) that Pharaoh laid this command both upon the task-masters and their officers: but it is not unlikely that he gave it immediately only to the task-masters, who were his own ministers, and by them to the officers. Vcr. 16. TJiy servants are beaten, but the fault is in thine own people.] This shews that they thought such inhuman usage was the effect of the task-masters’ cruelty. The sons of Simeon, &c] They arc mentioned for the same reason, and in the same order that they were in Gen. xlvi. 10. Ver. 1G. These are the names of the sons of Levi, &c.] Having briefly set down the heads of the two eldest families of Israel, he enlarges now upon the third, from wfiich he himself was descended. Gershon, Kohath, and MerarL] These three are mentioned also in Gen. xlvi. 11. as coming with Jacob into • Egypt- And the years of the life of Levi were a hundred thirty and seven years.] He is thought to have lived the longest of all the sons of Jacob: none of whose ages are recorded in Scripture* but only his and Joseph’s; whom Levi survived twenty-seven years, though he was much the elder brother. Kohath, also, the second son of Levi, attained near to the same age with himself, (ver. 18.) And his grand– son, Moses’s father, lived just so long as Levi did, (ver. 20.) Next to Levi, the longest liver of all Jacob’s sons was. Naphthali, if we may believe the tradition in R.Bechai,who saith he lived to the age of a hundred thirty and three years; which was the age of Kohath.

Exodus 6:17

But he said, Ye are idle, ye are idle, &c. He soon made them understand it was by his decree, and not his servants 5 pleasure, that they were thus used. And which was worse, they saw he was fixed in his resolution; being void of all pity; and mocking at their complaints. For nothing could be more sarcastical, than to tell them they were idle when they sunk under their burdens. The sons of Gershon, Libni, and Shimi, &c] These were born in Egypt, from whom descended two families mentioned afterwards, (Numb, in, 18. 21.)

Exodus 6:18

Go therefore now, and work, &c. Do not spend your timo in making complaint $ to mc; but return immediately to your labours, and continue atthein till my commands be executed: and expect no mitigation. Vcr. 19. And the officers did see that they were in evil case, &c] By this answer they found themselves reduced to such straits, that now they despaired of all relief; the king himself being set against them. The sons of Kohath, Amrarn, &c] He had the most numerous offspring of all Levi’s sons, (Numb.iii. 28.) from the eldest of which Moses came. And the years of the life of Kohath were a hundred thirty and three years, &c] He sets down the age of none but only of Levi his greatgrandfather, and Kohath his grandfather, and of Amram his father. And primate Usher makes account that Kohath was thirty years old when Jacob came into Egypt, and live there a hundred and three years; and died thirty-two years before Moses was born. (See Chronolog. Sacra, cap. 11.)

Exodus 6:19

The sons ofMerari, Mehali. From this Mchali, it is thought, sprung the famous singer Heman, who composed the 88th Psalm, (1 Chron. vi. 33.) And Mushi.] From whom descended Ethan, who composed the 89th Psalm, (1 Chron. vi. 44.).

Exodus 6:20

And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh. They had placed themselves there on purpose, to hear what success the officers had in their petition. Vcr. 21. And they said, Tlie Lord look upon you and judge.] This seems to be an imprecation: or, at least, the officers bid Moses and Aaron expect that God would take them to task (as we speak) for bringing his people into so bad a case. Ye have made our savour to be abhorred in the eyes, &c] Made us odious; as this phrase signifies, Gen. xxxiv. 30. To put a sword into their hand to slay?«.] Who may tako an occasion from hence, and make this a pretence for the destroying our whole nation. And Amram took him Jochabed his father’s sister to wife.] It must be acknowledged that the Hebrew word dod signifies an uncle; and therefore some would have the word dodah, in this place, to signify only his uncle’s daughter. So the Vulgar and the LXX. translate it. But Moses tells us so expressly that she was " born to Levi in Egypt,” (Numb. xxvi. 59.) that it unavoidably follows she was sister to Ainram’s father. “Which the forenamed great primate maintains (cap. 8. of the same book)’” against Scaliger and Peirerius, who would have Jochabed called Levi’s daughter, only as Ephraim and Manasseh arc called Jacob’s sons. Which would make a very easy sense’ (as I observed, ii. 1.) if it would consist with those words in Numb, xxvii 59. “whom her mother (for that must be understood) bare to Levi;” which shew she was his daughter. And thus R. Solomon understood it; and so did Tostatus and Cajetan, and divers others, whom our Usher there mentions. And sec our most learned Sclden, (lib. v. de Jure N. ct G. cap. ix. p. 584.) Which shews how sincere a writer Moses was, who doth not stick to relate what might be thought in after-agfes (when the law against such marriages was enacted), a blot to his family. And it is observable, that he doth not say one syllable in commendation of his parents; though their faith deserved the greatest praise^ as the apostle to the Hebrews shews, (xi. 23.) But Moses (as Jac. CapellnJ’truly observes, ad A. M. 2481.) did not write for his own glory, but for the service of God and of his church. And she bare hint Aaron and Moses.] This shews, that God exactly fulfilled his promise of delivering the Israelites out of servitude in the fourth generation (Gen. xv. 16. i. e. the fourth from their descent into Egypt), for Moses was the fourth from Levi; being his great grandson. And the years of the life of Amram were a hundred and thirty and seven years.] The very same age with his grandfather Levi, (ver. 16.)

Exodus 6:21

And the sons of Izhar, Korah, &c. He gives an account of his uncle’s sons, but saith not one word here of his own. Who were not to succeed him in his place and * dignity, nor to be advanced to anyx)ther office. Such was his humility and generous love to his country, that he only sought the good of that; but nothing for his own family.

Exodus 6:22

And Moses returned unto the Lord. This plainly intimates, that the Lord had appeared to Moses since he came to Egypt: as he did £t Mount Horcb: and that he appeared in some settled place, where he might upon all occasions resort to him. And said, Lord, wherefore hast thou so evilentreated this people? &c] It was to no purpose to answer the officers who expostulated with him; for they were too much exasperated, and thereby prejudiced against any thing he could say. And therefore he chose rather to represent to God the complaints they had made to hinK that he might be directed what satisfaction to give them. For he w r as not able of himself to give an account, why the Lord should suffer their condition to grow worse rather than better, since he delivered his message to Pharaoh: no, nor why.he should send him on an embassy which was not at all regarded. Vcr. 23. For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.] He might have remembered that God told him more than once, that Pharaoh would not obey him at first, (iii. 19. iv. 21.) But the bitter reflections which the officers of the children of Israel made upon his conduct, had so disturbed his mind, that he forgot himself so far as to ask the indecent questions mentioned in the foregoing verse, and complains here that God had done nothing to fulfil his promise of deliverance to his people. And the sons of Uzziel, &c] This was another of his uncles; whose posterity he mentions, that it might be seen how God blessed the tribe of Levi: notwithstand- > ing the sin he had committed at Schechem, and the punishment his father denounced against him for it, (Gen., xlix.) He saith nothing of Hebron, another of his father’s brothers; because, perhaps, he died childless; or his children had no issue.

Exodus 6:23

And Aaron took him Elisheba, daughter of Aminadab, sister of Naashon, to wife. Though he says nothing here of himself, yet he relates particularly what concerned Aaron; who, he shews, was matched into an honourable family, with a sister of a prince of the tribe of Judah, chief commander of their host when they were eoinc’ out of Egypt, (Numb. i. 7. ii. »3.) The knowledge of this, * he thought, might breed in posterity a greater reverence to the priesthood; which was settled in the family of* Aaron. And she bore him Nadab and Abihu.] These twx> perished in the very first sacrifice which their father offered; * because they did not take fire from the altar, but offered * with strange fire, (Lev. x. 1, 2;) Eleazar.] Who succeeded his father in the priesthood, (Numb. xx:25, &c.) and assisted Joshua in the divisionof the land of Canaan, (Josh. xiv. 1- xix, 51- xxi. 1.) From