An Exposition of Genesis, Exodus · Chapter 6
CHAP. VI.
3. ACcording to the division of the last head now followeth Gods sweet reply to the froward expostulations of Moses, which is continued to the 14th verse of this Chapter. This was noted at the 29th verse of the 4th Chapter, to be the third head of Gods preparing the work of redemption by sending his instruments to speak his mind.
1. To Israel. Chap. 4.
2. To Pharaoh. Chap. 5.
3. To Israel and Pharaoh both, again, in the former part of this Chapter; so God ends his preparation for deliverance by his word. Chap. 7. v. 7.
At the 7th Chap. v. 8. the second way of preparation noted begins and that is by Gods works.
Now in this Chapter there are 3. general heads.
1. Gods reply to Moses by incouraging him and Aaron to the work, notwithstanding this first repulse from Pharaoh. Ver. 1.13.
2. A digression for a record of the heads of Israel that now survived, in order to shew the line of Moses and Aaron. Ver. 14.27.
3. A further injunction to Moses, for proceeding in his work. Ver. 28.30.
In the first, these particulars occurre to note,
1. Gods incouragement of him yet again to be speak Israel. Ver. 1.9.
2. Gods charge on him and Aaron, to go again unto Pharaoh. Ver. 10.13.
In the former these special heads are noted,
1. Gods incouragement of Moses. Ver. 1.5.
2. Gods charge of him to speak it to Israel. Ver. 6.8.
3. The obedience of Moses.
4. The sad return of Israel. Ver. 9.
1. Gods incouragement to Moses is from three considerations.
1. Gods promise given in present, which is twofold.
1. Concerning his dealing with Pharaoh. Ver. 1.
2. Concerning his manifestation to Israel. Ver. 2.Ver. 2.
2. Gods former appearance and discoverie. Ver. 3.4.
3. Gods present sense of Israels condition. Ver. 5.
1. The first incouragement is from his promise renewed to Moses and Israel about his dealings with Pharaoh, which is thus recorded. And or then Jehovah said to Moses, now shalt thou see what I will do to Pharaoh, for by or with a strong hand he shall send them away, and by a strong hand shall he drive them out of his land. All readings agree. Herein note,
1. The connection of this reply to the plaint of Moses, And, or then Jehovah said to Moses. This is immediatly knit unto that querulous expostulation of Moses with God. Here mark,
1. Jehovah gracious.
2. Moses froward.
3. The reply good, and presently given. In what manner this was made whether by voice or vision is not expressed; but doubtles, Moses had his recourse constantly to God, for so we read he returned to him, and God did still appear to manifest his mind unto him, upon all occasions in this work of Israels redemption; therefore he had a sure answear from God which way so ever the Lord was pleased to make it; the most probable way is, that God by voice did answear him, so the word seems to intimate, Iehovah said unto him.
2. The reply itself connected, which is a double promise.
1. A promise of evidence to Moses concerning Gods dealing with Pharaoh, Now thou shalt see what I will do to Pharaoh, wherein,
1. The instancy of promise, now even now after this harsh and cruel reply of Pharaoh.
2. The matter of promise, I will deal with Pharaoh according as he doth with Israel.
3. The evidence of it. Thou shalt see it. In which expression, seems to be a tacit reproof; as if God had said, I perceive you will not believe what I told you I would do to Pharaoh Ch. 3.19.20. Therefore you shall see what I will do very shortly.
2. A promise of deliverance, expressed two wayes.
1. By a strong hand he shall send them away. Herein is.
1. Good promised, which is dismission of Israel from bondage by Pharaoh.
2. The cause of this dismission, Gods mighty power forcing him to do it? he could have made him willing to dismisse them but he chuseth now to force him.
3. The rational account of this, because God would have it conspicuous, and it might be seen, that he wrought it.
2. By a strong hand shall he drive you out of his land. Where observe,
1. The former good is amplified, he shall not onelyonly dismisse them, but he shall drive them, and hasten them away to be rid of them.
2. The cause repeated, the same mighty hand of God.
3. The term from whence of their departure, out of his land, even out of Egypt.
Thus farre according to the Hebr. Sections of the law reacheth the 13th, and at the ne…t verse begins the 14th section or lecture called. Va…r…n. But it is a very unequal division, for this verse doubtles belongs to that which followeth, and therefore fittest to be in this section. Here it is divided by three S. S. S. As somtimes by three P. P. P. The latter notes Paresha or section, the former Seder, order, or methodical distinction.
Learn hence.
D. 1. The gracious Jehovah somtime followeth the froward expostulations of his servants with good.
D. 2. The good Lord somtimes, promiseth sight of his great works, when his servants scarce believe him.
D. 3. In granting them sight God reprooves the unbeliefe of his servants.
D. 4. Gods strong hand is double ingaged to work deliverance for his Church.
D. 5. God chooseth to force deliverance from tyrans to make his work conspicuous.
D. 6. Not only dismission but expulsion from bondage, Gods hand forceth for his, from tyrans. Ver. 1.
2. His promise followeth concerning what he will be to Moses and Israel,Ver. 2. And God spake to Moses and said unto him, I am Iehovah. — I am the Lord, so most readings. — I am God. Ar. Herein note,
1. The connection of this promise to the former, what he would be to Israel, as well as what he would do to Pharaoh.
2. The promiser is the mighty God, he that can and will make good his word.
3. The subject to whom this is promised is Moses, in the behalf of Israel.
4. The evidence of this promise, God spake and said it; which declareth more fully that God discovered all this to Moses by voice.
5. The good promised, I am or will be to you Iehovah. This expression doubtles carrieth in it a gracious promise of a better discovery to Israel of God himself, than formerly had bin made unto his Church. The weight of all lieth upon this name Iehovah, I will be to you Iehovah, foreignthis promise is heightned by setting it above Gods former appearance to Abraham, &c. which is a further consideration for incouragement. The weight of this promise stands not in the letters of the name, but in the force and vertue of it, which may be conceived in these particulars.
1. God makes over himself in his being unto Israel, if they would believe, all is ingaged to them.
2. God here promiseth all the efficiency of his being, that is, to make to be all good for his Israel.
3. God in special intendeth, that he will be Iehovah unto them in putting into being and actual performance, the promise of their deliverance from their bondage, and their entrance into and possession of the promised land. In which he giveth them a more gracious discovery of himself, than ever he had done to their fathers, as is expressed in the next verse.
Hence we observe.
D. 1. God usually joineth the promise of grace unto his people with that of force upon his enemies.
D. 2. Gods promise of grace is plainly declared and revealed to his servants.
D. 3. God useth to convey these promises of grace by a Mediator to his people.
D. 4. The highest promise of grace is that God will be Jehovah to his people.
D. 5. Where God is Jehovah all his promises are put into being.
D. 6. God in Christ becomes truly Jehovah unto his Church. In him all promises are yea and amen. 2 Cor. 1.20. I am Α and Ω Rev. 1.8. Ver. 2.
The next incouragement which God giveth to Moses, is from his appearance unto them now, in a better way of discovery, than formerly to Abraham, &c. The argument is drawn from the lesse unto the greater, my name was manifested unto Abraham indeed in my power and sufficiency to deliver their seed, but not in my actual performance of it, but unto you I now appear ready to put deliverance into being; should not ye then much more believe me upon such manifestation?
In this we have a double proposition of Gods appearance unto Abraham, Isaac and, Jacob.
Ver. 3.1. Affirmatively expressed thus, And I appeared unto Abraham, unto Isaac, and unto Iacob in God almighty, or by the name of God almighty. — Being their God. Sept. — I was revealed, &c. Onk. Sam. as Hebr. — Who manifested my self, &c. Syr. — Who named my self to Abraham, Isaac and Jacob almighty, sufficient. Ar. Herein note,
1. The connection of this incouragement unto the former, wherein God abounds in goodnes.
2. The matter of it, in declaring his former appearance unto Abraham for their sakes also. Here observe,
1. The subject appearing, God himself.
2. The subject to whom, Abraham, Isaac, and Jacob, and to them for Israels sake, that so God might be known unto them.
3. The apparition itself, whereof we have expressed.
foreign1. The manner of it, I was seen, that is by vision and revelation, such did God vouchsafe to these fathers in their respective ages and seasons.
foreign2. The matter of it was to be God almighty or alsufficient. El-Schaddai: Various conceits there be about this word, some conceiving it to be a destroyer, others, to note, sufficiency, or almightines. The word is so diversly used. Isai. 13.6. Job. 23.16. Here it is terrible; but to Abraham it is comfortable. Gen. 17.1. Neither may we thinke in this, or that which followeth, that the letters or syllables of this name are here insisted on, but the truth and effect of them; as that God had made himself known to Abraham to be an almighty God, alsufficient to him and his, and Abraham knew him to be able to performe his promise, so did Isaac and Jacob, and they believed in him for that which was yet to come, though they saw it not performed. This is the summe of this apparition here asserted.
Ver. 3.2. Negatively also is it here recorded, But by my name Iehovah was I not known unto them. — My name Lord I did not manifest to them, Sept. rendring the passive actively. foreign, Syr. — My name Adonai I shewed not. Onkelos. so Samar. — Ar. reads all affirmative. Wicked is the supposition of the Jewes in making this name ineffable. The verb is passive but usually by the 70 translated actively as here, but my name Jehovah I made not known unto them. Here we have.
1. The subject denying, God himself.
2. The subject to whom it was denied, Abraham, &c.
3. The matter denied, I made not known my name Iehovah unto them, or I was not known unto them by that name. Isai. 49.23.60.18.
Quest. Did not Abraham know God by that name Jehovah?
Answ. Yea doubtles if it it be meant of the litteral name; but that cannot be here meant, but the force and effect of this name was not known to them, by Gods putting that promise in execution at that time, having reserved it to this time of Moses, wherein he now appeare's. The summe is, that Abraham, &c. did not see the deliverance of their seed from the land of their captivity, yet he believed God; but now the Lord appeared to Moses to effect it, and therefore they had now the force of both names given to them, that they might believe and be incouraged to the work, notwithstanding all the opposition hitherto made: a secret reproof is here hinted to Moses and Israel that they should have such advantages above Abraham in Gods discoveries and yet not believe, but as it were make God a lyar. Ver. 3.
Learn we from it.
D. 1. God knits one incouragement to another to help the weak in faith.
D. 2. Gods appearances are, have bin, and must be to work faith in creatures.
D. 3. Gods appearances have bin gradual from the beginning until now, in manner and measure.
D. 4. God almighty making promise of good is a sweet discovery of him.
D. 5. God almighty making good this promise is a fuller and sweeter manifestation of him.
D. 6. Fullest discoveries of God require the greatest faith, and aggravat's the sin of unbelief.
D. 7. Elschaddai and Jehovah are united into one name of God. Power and performance. He is one who declares himself both together.
D. 8. Gods name consists not in letters and syllables but in mighty word and work.
D. 9. Knowledge of Gods name is needful to make souls trust in it.
D. 10. Where there is the least discovery of Gods name, somtimes may be the greater faith. This is supposed to awaken Moses. Ver. 3.
3. Now followeth the third incouragement from Gods discovery of his present sense of Israels condition. Ver. 4, 5. wherein occurre.
1. Gods minding Moses of his forepast Covenant. Ver. 4.Ver. 4. And also I established my Covenant with them to give them the land of Canaan, the land of their sojournings, wherein they sojourned, Onk. same, & Sam. & Syr. — Where they inhabited, Sept. and Ar. Here God declares to Moses what he did to Abraham; &c. as Elschaddai, in the fulnes of his sufficiency, he Covenanted with them; about which are here declared.
1. The constitution of it, And also I established my Covenant with them. This we read solemnly done. Gen. 15.13.
2. The matter of this Covenant upon Gods part, To give them the land of Canaan, &c. Wherein consider.
1. The portion assigned both by name, the land of Canaan, and by a periphrasis of their sojourning in the same.
2. The assignation itself, by gift for inheritance. Ver. 4.
2. Gods sense of Israels bondage in Egypt thus expressed,Ver. 5. And also I have heard the cry of the sons of Israel, whom the Egyptians make to serve. — The groaning, Sept. — In my sight is heard, &c. Onk. — Whom the Egyptians presse with bondage. Syr. Sam. as Hebr. All much to the same. Herein note,
1. The connection, And also, which some make illative from the former, some copulative; either are good, I stated my Covenant, therefore I have heard or I established my Covenant, and I have heard also the cry of my Covenanted ones.
2. The matter connected is Gods sense of their present evills, which he foretold would come on them, and being come now, he resolved to remoove. Of this God spake before to Moses. Ch. 3.
3. Gods remembring his Covenant thereupon, And I have remembred my Covenant. All readings agree. Herein also note,
1. The connection of Gods memory to sense, which he speaks after the manner of men.
2. The matter itself. Wherein are,
1. The object of remembrance, his Covenant to deliver them. Gen. 15.
2. The act, remembrance itself, which is the recognition of it to performance. Gods remembring is here the doing of it. Ver. 5,Ver. 5.
We may observe hence.
D. 1. El-schaddai Jehovah being in Covenant with a people is a main incouragement to them to wade through difficulties.
D. 2. Gods Covenant to his people is stated and setled.
D. 3. Gods Covenant is to give his pilgrims rest. Ver. 4.
D. 4. Gods Covenant of giving rest infer's the hearing of his peoples cryes and groans.
D. 5. Egyptian oppression to make Israel slaves is resented fully by God.
D. 6. Bondage and groans are the common lot of all in Gods Church.
D. 7. Gods sense of his peoples groans makes him remember his Covenant.
D. 8. Gods Covenant-remembrance is his Churches deliverance from all evils. Ver. 5.
2. After these things declared to Moses for his incouragement, followeth Gods charge upon him to give the same unto Israel. Ver, 6.7.8. The sum of the charge is a declaration of Gods mind to Israel, wherein we may note.
1. The manner of it, which was by speech, Therefore say unto the sons of Israel. Ver. 6.Sam. Syr. Onk. Ar. same. foreign Go and tell, &c. Sept. Herein note,
1. The term of connection which is illative, therefore; the force of it is thus manifested, seeing I have now appeared to thee to be Jehovah, ready to put my promise into being, and remember my Covenant with my people, therefore go you, and tell them this.
2. The injunction connected is to speak to the children of Israel, and make known Gods mind to them as followeth.
1. The person injoined, Moses.
2. The persons to whom he is sent, the sons of Israel, who but lately had reviled him.
3. The injunction, which was to speake unto them.
2. The matter of the declaration here given in charge to him. Two wayes.
1. Simply and in short say to them that I am Jehovah, as I have said to thee.Ver. 6. — I am the Lord, Sept. — God. Ar. that is, let them know me by this name, that I am not onelyonly El-schaddai. God alsufficient, but God now making good my Covenant to Abraham, &c.
2. Complexly and by way of interpretation of this name, that he was now making good to them a threefold promise.
1. One for deliverance of them out of their present bondage, and this in a treble enuntiation that they might believe it.
Ver. 6.1. And I will bring you from under the burdens of the Egyptians. Sam. — Bondage, Sept. Syr. — The midst of the tribulation of servitude. Onkel. — Carriage. Ar. In this let them know,foreign I am Jehovah, I will, nay have made you escape from under Egyptian burdens; the verb is in time past, to note the certainty, though at present they were not escaped; though they burden them to make bricke without straw, yet now I will cause them to passe from under these burdens.
Ver. 6.2. And I will rid you out of their servitude, or bondage. — Deliver from their power, Sept. — Their work. Syr. — Their bondage. Sam. Onk. Ar. Let them know this also that I will, and have pluckt them out from being servants, and slaves to them; they shall be so no more; I will certainly rid them from their slavery, as if it were done.
3. I will redeem you with a stretched out arm and with great judgments. All readings agree to the same purpose. — Mighty hand is added by Syr.
Tell them this also, I will undertake the redemption of them: where we may note,
1. The act of grace. God almighty will redeem them, that neither burdens, nor slavery any longer oppresse them; tell them I am doing and have done it.
2. The manner of this redemption with an arm stretched out and with great judgements, wherein is promised to them,
1. The cause, even the high mighty, and stretched out arm of God, which noteth power extended and continued to the finishing of the work of their redemption.
2. The effect produced by this arm, great judgments, both in the disposition of Gods counsel, and execution of his vengeance, upon the Egyptian for this purpose. Ver. 6.Ver. 6.
2. Another promise of adoption, and taking them to himself, as well as of delivering them from Egypt. Herein he giveth Moses in charge to declare.
Ver. 7.1. The promise itself, And I will take you to me for a people, and I will be to you for a God. All readings to the same. — I will apply you before me. Onk. This is closely connected to the former, and herein we have to observe,
1. The adopter. Jehovah Elschaddai.
2. The adopted, The children of Israel.
3. The adoption itself, which stands in two things.
1. Gods taking them to be a people unto him, such as he calleth sons, daughters, servants, &c. Gods making them peculiarly his people.
2. Gods giving himself to them to be their God peculiarly, according to his promise unto Abraham. Gen. 17.7.
2. The end of this promise so effected, And ye shall know that I am Jehovah your God bringing you from under the burdens of the Egyptians. All readings to the same. — From the power, Sam. Sept. The end here is the notification of God in his works toward Israel now in Egypt.
1. The matter to be known.
1. Jehovah.
2. Your God.
3. Your deliverer.
2. The subject of this knowledge, Israel.
3. The knowledge itself, which carrieth in it.
1. Clear apprehension.
2. Full acknowledgement and ascription of all this grace to Jehovah their God. Ver. 7.Ver. 7.
3. Another promise of signal inheritance which was a pledge of better things, Wherein,
1. The promise under a gradual expression.
1. Of introduction,Ver. 8. And I will bring you into the land, about which I lift up my hand to give it to Abraham, to Isaac, and to Jacob, Sept. Syr. Sam. same. — I sware, Ar. — I sware by my word. Onk. Observe,
1. The connection knits this as a signal to the promise of adoption foregoing.
2. The promise is here Iehovah.
3. The subject to whom it is made, Israel.
4. The promise itself, introduction into the land promised; and that here, by a periphrasis, described, even that land concerning which, God sware to give it to Abraham, &c. The phrase here of lifting up the hand is a symbol of swearing as used by men,Gen. 14. v. 22. Isai, 62. v. 28. who lift up hands to the most high God; but onelyonly after the manner of men it expresseth the first act of Gods swearing by himself, so that it was a sworn promise here mentioned.
2. Of donation, And I will give it to you for an heritage. All readings to the same.
1. The donour Jehovah.
2. The subject Israel.
3. The donation itself, that land for inheritance; and not only temporal, but signal of an everlasting inheritance. Heb. 11.10.16.
2. The confirmation of all this by reiterating his name, I am Iehovah. I am now doing and executing all this, therefore believe. Ver. 8.Ver. 8.
From all which we gather.
D. 1. Gods appearance to his ministerial instruments is in order to make himself known to the Church.
D. 2. Ministers must speake to the Church, all that God reveals to them.
D. 3. The main matter that must be revealed to the Church is that God is Jehovah
D. 4. Gods being Johovah sets his Israel free from all Egyptian burdens.
D. 5. The meaning of Iehovah is to rid the Church from bondage temporal and eternal.
D. 6. Redemption of Israel, with an arm outstretched and great judgments, is Jehovahs work. Ver. 6.
D. 7. Adoption of Israel to himself is Jehovahs work next to redemption.
D. 8. Souls are adopted when they are Gods, and God is theirs.
D. 9. Jehovah doth all this that Israel may acknowledge him to be his in his being and saving power. Ver. 7.
D. 10. Promise of pledges and signalls Jehovah addeth to that of adoption.
D. 11. Jehovah in such promises, doth swear for confirmation.
D. 12. Gods promise and oath to Abraham, Isaac and Jacob is in order to successive seeds.
D. 13. Introduction into such signal priviledges is a good step to the full blessing.
D. 14. Jehovahs donation of the inheritance promised surely followeth this introduction.
D. 15. Gods being Jehovah puts all this good in present being to his Church.
D. 16. The name of God and meaning of it must be declared to procure faith in his. Ver. 8.
3. The next particular in Gods disposing Moses again to bespeak Israel after this repulse by Pharaoh is his obedience, thus expressed,Ver. 9. And Moses spake so to the sons of Israel. All readings concurre, and in this passage note,
1. The connection of this act to Gods incouragement and command, Moses having received such motives, and charge from God to Israel immediatly obeyeth.
2. The matter connected is his obedience, Wherein note,
1. The subject of it, Moses newly charged.
2. The persons to whom he expresseth, the sons of Israel, who ere while had despised him.
3. The act of his obedience, he spake to them all that God had discovered, and given in charge about his being made known to be Jehovah unto them.
4. The last thing noted in this Gods ordering Moses again to speak to Israel, is their sad entertainment of his message, thus exprest,Ver. 9. But they hearkned not unto Moses for the straitnes of spirit and for hard bondage or servitude, Sep.—Non acquieverunt, &c. Onk. — Syr. and Ar. as Hebr. The Samarit. adds. — And they said to Moses desist from us now that we may serve the Egyptians; for it is better for us to serve the Egyptians than to die in the wildernes. Sam. All we have exprest in the original, is in these.
1. The term adversative connecting, Moses spake, but they were set against all that he should say.
2. The persons so opposit, the sons of Israel.
3. The opposition itself, they hearkened not to Moses, they gave him neither ear nor heart, but by unbelief threw all his words away.
4. The cause of their rejecting his word set out under two expressions.
1. Straitnes of Spirit,Numb. 21. v. 4. which is taken either passively for the straits of grief or anguish which their souls or Spirits did suffer, or actively, for the shortning or straigtning of their hearts through unblief toward God,Pro. 14. v. 29. the first was their misery, the last their sin.
2. Hard servitude or cruel bondage, now lately increased to make brick without straw; and suffering under the scourge when ought failed.
These Notes may be observed from all this.
D. 1. Gods faithful messengers do speak his will speedily and fully to whom God sends it.
D. 2. Former discouragements from men, must not hinder Gods ministers further to declare his will.
D. 3. After all Gods promises and commands revealed, perverse Spirits may refuse to hear or believe.
D. 4. Straitnings of Spirit in faith from sense of outward pains causeth unbeliefe. Sense of outward pains may infer straitnings of Spirit in faith, and cause unbelief.
D. 5. Gods message to his people in such straits is to ease their pain, and inlarge their Spirits.
D. 6. Sense of straits and pains make some souls unreasonable, even to reject their own mercies. Ver 9.
2. In the reply of God to Moses, which takes up the first general of this Chapter, the next thing is Gods charge to him to go unto Pharaoh, here renewed, and upon Aaron joined with him, Ver. 10.11.12.13. Wherein these particulars are considerable,
1. Gods injunction to Moses singly Ver. 10.11.
2. The reply of Moses to God. V. 12.
3. Gods charge again jointly to him and Aaron. Ver. 13.
In the first, we have these special heads.
1. The authority injoining, And Iehovah spake to Moses saying. Readings agree. — God spake a speech. Ar. Herein,
1. The term connecting this injunction to Israels refusal of hearing Moses, God notwithstanding followeth on his charge to Moses.
2. The authority is Jehovah himself, he that is, and gave Moses and Israel their being.
3. The act expressed is speaking to him, notifying his will. Ver. 10.Ver. 10.
2. The injunction itself laid on Moses, thus exprest, Go in, speake to Pharaoh King of Egypt that he send away (or he shall) the sons of Israel out of his land. Readings agree.
1. His motion injoined, is to go in, and not withdraw upon a smal repulse.
2. His worke, it was to speake and deliver a second message, and that to Pharaoh himself king of Egypt.
3. The message to be now spoken again, which is, that he dismisse the children of Israel out of his land, as Ch. 5.1. Here God sends him by Moses a second summons to dismisse his people, he giveth him warning enough. Ver. 11.Ver. 11.
Learn we.
D. 1. God somtimes joineth harder work to the discouragements which his ministers have from men. Ver. 10.
D. 2. When Israel heareth not, God will have his embassadours go into Pharaoh, from friends to enemies.
D. 3. God will have his message declared to the proudest potentates, that dare oppose him.
D. 4. Though powers oppresse and refuse to ease Gods Church, God makes them know, they shall dismisse them from bondage. V. 11.
2. The reply of Moses followeth, And Moses spake before Iehovah, saying, behold the sons of Israel have not hearkened unto me; and how shall Pharaoh hear me, and I am uncircumcised in lips. Sam. same. — And I am backward in speech, Sept. Onk. Syr. Ar. The whole is the apologie of Moses to be excused from going to Pharaoh. Wherein,
1. The manner of his reply, And Moses spake before Iehovah, saying, doubtles this was in the usual way of his commerce with God about this matter.
1. The connection knits this close, he replieth presently to his charge.
2. The addresse connected, he speaketh unto God, and makes more bold with him, than he durst with Pharaoh, a fellow creature.
2. The matter of his reply in two heads.
1. Of narration of what he had found already concerning his message to Israel, Behold the sons of Israel have not hearkned unto me, they reject my word and acquiesce not in what I say. Onk.
2. Of expostulation as to his future message unto Pharaoh, And how shall Pharaoh hear me, and I uncircumcised in lips? It is resolved negatively, and backt with reason, as he thinks.
1. He peremptorily denieth. Pharaoh will not hear me, to what purpose then should I go any more to him?
2. The reasons suggested.
1. Israel was more likely to hear than Pharaoh, but they have not hearkned to me, how much lesse will Pharaoh.
2. I am uncircumcised in lips, backward in speech, and of foolish and unclean lips, how should I speak to Pharaoh? The superfluous skin is over my lips, and alas my words are stopt, and little hope they should provail. It is like to that excuse he makes. Ch. 4. He was as tongue-tied, speechles, foreign. Sept. Ver. 12.Ver. 12.
Note hence.
D. 1. Infirmity of faith may cause Gods best servants to plead excuse from hardwork injoined.
D. 2. The refusal of the Church to hear and believe Gods message, is a remarkable evil. Behold,
D. 3. Israels unbelief may make Gods Ministers fear that strangers will much more refuse his will.
D. 4. Towers and wickednes together make the greater obstruction against hearing Gods word.
D. 5. Weaknes in Ministers for speaking, may discourage them from speaking to powers beneath.
D. 6. Good men are apt to forget that God circumciseth lips, and gives a tongue, to do his message. Ver. 12.
3. The charge of God repeated, And Jehovah spake to Moses and to Aaron and gave them a charge to the sons of Israel, and to Pharaoh King of Egypt, to bring the sons of Israel out of the land of Egypt, The 70 leave out sons of Israel at first, All other readings agree with the Hebr. Herein observe,
1. The term connecting this repeated charge to the former excuse; when Moses drawes back God puts him on with renewed commands.
2. The matter connected carrieth in it these things,
1. The patty charging Iehovah.
2. The parties charged, Moses and Aaron.
3. The charge itself, which was Gods special command upon them, not in the preterpluperfect tense, as some, it did not onelyonly repeate the charge formerly given but this notes what he did now in repeating this charge upon Moses and Aaron.
4. The parties to whom this message was sent, Israel and Pharaoh, to deal yet again with them both, about this Gods busines of their redemption.
5. The end of it to bring out the Children of Israel at last out of the land of Egypt. This work God was resolved to accomplish, therefore doth he give charge to his instruments to follow on the work injoined them for the accomplishment of the same. Ver. 13.Ver. 13. The prosecution of this charge followeth Ver. 28. After the digression (which is the second general) is over. This therefore must be continued to that.
Note we hence.
D. 1. Excuses must not serve turn for Gods instruments, but God will have his work done.
D. 2. God joine's instruments under his charge to incourage unto his commands. Moses and Aaron.
D. 3. Gods commands to his instruments are in order to the Church & others to make known his will.
D. 4. Redemption of Gods Church from bondage is the end of all his will revealed. Ver. 13.
2. The next general head of this Chapter is the digression noted, which contains a threefold genealogie.
1. Of Reuben and his line. Ver. 14.
2. Of Simeon and his stocke. Ver. 15.
3. Of Levi and his progenie. V. 16.17.
In the first occurre these particulars observable,
1. The title general to all the times mentioned,Ver. 14. These are the heads of the house of their fathers. By the 70. and the rest it is read. — These are the Princes of chief; that is, these three that follow, are the heads or fountains of their special lines, and rulers over them for their time.
Quest. Why are these mentioned here?
Answer. 1. To prevent fables and falshoods which Satan was ready to forgo to obscure the line of the Church, and falsify Gods word and promise to Abraham, this therefore seems to be inserted with some reference to the Covenant with him forementioned. Ver. 4.2. To shew the race of these poor instruments by whom God delivered Israel, that they had no carnal advantages for the worke, but were acted in it onelyonly by the power of God.
2. The special generation of Reuben, here.
1. The father named, Reuben the first born of Israel, so all agree.
2. The seed from him, The sons were Chanoe, Pallu, Chetsron and Carmi. Gen. 46.9. 1 Chron. 5.3.
3. The use of this, to shew,Ver. 14. these to be the heads of the progeny arising; These are the families of Reuben. Kindred. Sept. and Onk. — Generations, Syr. From these came all the families of Reuben, this is the short account of this race.
Quest. Why is Reuben here mentioned?
Answer. To bring down the line from Jacob to Moses more distinctly, therefore he reckons the two elder first, that his own line may appear to be from Jacobs third Son.
Quest. Why is he called the first borne?
Answer. 1. He was so naturally, which Moses respects. 2. His abdication from primogeniture, was upon more spiritual accounts. 1 Chr. 5.1.2.
Learn here.
D. 1. Sacred genealogie is made by Gods Spirit to make clear the line of his Church.
D. 2. Natural primogeniture may be allowed to such to whom the spiritual may be denied.
D. 3. The multitude of the Churches seed did arise from small beginnings. Ver. 14.
In the second we, have to note these particulars.
1. The second head, Simeon the father.
2. The seed from him in 6 sons, Iemuel, and Iamin, and Ohad, and Iachin, and Zohar, and Shaul the son of a Canaanitish woman, This notation of the last son by his mother is not to be past over, but notes corruption then in the sons of the Church by their mingling with the daughters of Idolaters. Names are altered. 1. Chr. 5.3.
3. The use of this genealogie also to note that these were the heads of the families of the Church in the second tribe.
Quest. Why so short an account of these two?
Answer. These were mentioned onelyonly in order to the third brother, therefore Moses stayeth not on them.
Observe.
D. 1. Order in genealogie is usefull to give right understanding of the Churches line.
D. 2. Heads of families in the Church have bin too prone to mingle themselves in strange marriages. V. 15.Ver. 15.
In the third Moses is more large, and in one line leads to the 6th generation, this being the line of Levi Jacobs third son, from whose loins came Moses and Aaron, for whose sake this digression is especially made. In this
1. Therefore I shall note the order of generations.
1. The first is the third son of Jacob by Leah called Levi the father of all that follow.
2. The second generation is of his immediat sons, which were these. The sons according to their generation were three, Gershon, Kohath, and Merari. These being mentioned, the dayes of Levies life are numbred. And the years of the life of Levi were 137. years. Readings agree. Ver. 16.Ver. 16.
Quest. Why are his years mentioned?
Answer. 1. To shew the true chronologie of the Church. 2. To clear the time of Gods fulfilling his promise to Abraham. Gen. 15.
Quest. Why are these 3 onelyonly mentioned of Jacobs sons?
Answer. 1. Some thinke to recover their names again, who were branded by their father. 2. Yet rather it is probable, that there needed no more here; the main scope here being to discover the line of Moses and Aaron.
Learn here.
D. 1. Levies line is remarkable by Gods Spirit.
D. 2. A poor stock may yeild noble Instruments for the Churches salvation.
D. 3. The fathers who lived long, yet saw not all the promises fulfilled. He died 121 years before Israel was delivered. Ver. 16.
3. The next generation is threefold from these 3 sons of Levi.
1. From Gershon, the sons of Gershon Libni and Shimi, according to their families. Houses of their families. 70. By their kindreds. Onk. Ver. 17.Ver. 17.
2. From Kohath.
1. His seed is recorded, And the sons of Kohath, Amram and Izhar, and Hebron, and Uzziel.
2. His dayes are numbred, And the years of the life of Kohath were 133 years, The reason of adding this number is the same as of Levi. Ver. 18.Ver. 18.
3. From Merari, And the sons of Merari, Mahali, and Mushi: these are the families of Levi according to their generations, Thus far reacheth the third generation, Ver. 19.Ver. 19.
Observe.
D. 1. Gradually God increaseth his Church.
D. 2. Third generations under God may adde much more seed unto his Church.
4. The next generation is reckoned from 3 of the sons of Kohath in this order.
1. From Amram, the eldest of whom we read,
1. His marriage, And Amram tooke Iochebed his aunt to wise, some read his fathers sister, some his mothers sister. She was the daughter of Levi born in Egypt, Numb. 26.59. — Of his Fathers brother. 70.
2. His seed, And she bare him Aaron and Moses, They were born in Egypt. Aaron elder by 3 years, Miriam is added by the Sept.
3. His terme of life, And the years of the life of Amram were 137 years, The reason of this mentioned is as before. Ver. 20.Ver. 20.
Quest. Was Amrams marriage good?
Answer. Surely by the law it was incestuous, though it were not given at Sinai, yet it was not unknown; God so passed by the weaknes of his then, but it must be evil, and here Moses hides not the blot of his original; yet God maketh use of it to bring forth his instruments. Ver. 20.
We conclude.
D. 1. Incestuous marriages are not good, though by God sometimes passed over.
D. 2. God can bring out his instruments and work from the sins of men.
2. From Izhar the second, And the sons of Izhar, Kohath Nephey and Zichri. Ver. 21.Ver. 21.
3. From Uzziel the last son, for the third Hebron is left out.Ver. 22. And the sons of Uzziel, Mishael, and Elzaphan, and Zithri.
5. The next generation is reckoned,
1. From Aaron the eldest son of Amram, of whom,
1. His marriage is recorded, And Aaron tooke Elizabay daughter of Amminadab, sister of Naashan, to him to wise, Elizabeth, 70. The sound of the name is not much, onelyonly note.
1. That she was of the tribe of Judah and he of Levi.
2. That she was of the choise of that tribe, the Princes house.
2. His seed is reported. And she bare him Nadab and Abihu, Eleazar and Ithamar. Ver. 23.Ver. 23.
2. From Korah, eldest son to Izhar Aarons cosen-german, And the sons of Korah Asfir, and Elkanah, and Abiasaph; those are the families of the Korhites. Ver. 24.Ver. 24.
6. The next generation is reckoned here from Eleazer third son to Aaron, of whom we read,
1. His marriage, And Eleazer son of Aaron took unto him one of the daughters of Puhel unto him to wife. Here is no difficulty.
2. His seed, And she bare him Phineas.
3. The summe of all these accounts, These are the heads of the fathers of the Levits according to their familes. Ver. 25.Ver. 25.
Quest. Why are all these generations mentioned after Moses and Aaron?
Ans. Doubtles to prepare for the understanding of the after historyes about Eleazer, Korah, and Phineas, with other matters that might have respect unto them.
1. Some in mercy to his faithful ones.
2. Some in reproach to wicked ones.
We observe.
D. 1. From generation to generation God continueth the succession of his Church.
D. 2. God hath various ends in recording good and bad in the genealogie of his Church, Ver. 21.25.
2. The scope of this digression in the genealogie mentioned followeth, which is to point out these two persons whom God used as his instruments of Israels deliverance as to their original, and as to the charge which God laid upon them. A threefold indigitation there is here of them.
1. With respect to Israel, This is that Aaron and Moses to whom the Lord said even to them, bring ye out the sons of Israel from the land of Egypt according to the hosts. — With their power, Sept. — By their troops. Onk. — All their armies. Syr, Where they are demonstrated.
1. By name, this Aaron, this Moses.
2. By commission, of which,
1. The author, is Iehovah.
2. The matter, to bring Israel out of Egypt.
3. The order, in their Armies or hosts, not confusedly. Ver. 26.Ver. 26.
2. With respect to Pharaoh, These are they which spake to Pharaoh King of Egypt, to bring out the sons of Israel from Egypt. Readings much to the same. Wherein they are noted,
1. By their addresse to Pharaoh, these poor men be spake him from God.
2. By their message to him, which was to bring the sons of Israel out of Egypt.
3. With respect to themselves, This is that Moses and Aaron, viz. to whom God spake. Ver. 13. Poor men of a poor stock. yet these called out by God to deliver Israel out of the hand of mighty oppressors. So God led them as a flock by the hand of these two shepheards, this Moses and this Aaron. Ps. 70.20. Ver. 27.Ver. 27. The order of naming them is arbitrary.
Yet we mark here.
D. 1. God would have his Church know the instruments, whom he calleth, though of low descent.
D. 2. Gods commission maketh poorest instruments eminent for greatest deliverance of his people.
D. 3. It is Gods work to make shepheards lead Armies. Ver. 26.
D. 4. God intitles his poorest instruments to honour, even to face Kings at his pleasure.
D. 5. God honours his weak instruments to deliver his Church out of the hands of Kings.
D. 6. In Gods record and at his pleasure the poorest names are made eminent. Ver. 27.
3. The digression being past Moses returns in his history to declare Gods further charge upon him, for going again to Pharaoh, and bespeaking him in the name of the Lord, together with some further incouragement added, from verse 28 of Chap. 6 to verse 8th of Chap. 7. Wherein occurre,
1. Gods charge unto Moses. Ver. 28.29.
2. The excuse of Moses repeated. Ver. 30.
3. Gods reply by incouragement to him. Ch. 7.1.5.
4. The obedience of Moses and Aaron. Ver. 6.7.
1. In the repetition of his charge note.
1. The time of it, And it was in the day wherein Iehovah spake to Moses. The relative wherein is here supplied. Onk. Sam. Syr. same. The 70 read foreign. In which day, &c. This noteth the season of Gods setting upon Moses again to take him of from his excuses, At this some begin the 7th Chapter, because the beginning of the next Chapter belongs to this discourse; and it is more convenient, either to join these three verses to the 7th Chapter or to take the 7 former verses of the 7th & join them to the 6th Chapter, so the matter would be more intirely related together. I shall onelyonly note,
1. The term connecting this repetition of the charge to verse 13.
2. The season, or day, to be immediat thereupon, some read it indefinitly, it came to passe, that in what day Jehovah spake to Moses, he said, as followeth. Ver. 29.
2. The place of this charge, it was in the land of Egypt, Moses being now there arrived. Ver. 28.Ver. 28.
Ver. 29.3. The authority charging, Iehovah, thrice named in this place I am Iehovah.
4. The charge itself, Speake unto Pharaoh king of Egypt all that I speake unto thee.— Readings agree.
1. The matter of the charge is to speak.
2. The person to whom, Pharaoh King of Egypt.
3. The extent of his speech. All that God did speak to him, Ver. 29.Ver. 28.
We observe.
D. 1. In the day of instruments drawing back, God repeats his charge to quicken them. Connect.
D. 2. Place as well as time for duty God orders in his charge. Ver 28.
D. 3. Jehovah trebleth his name unto creatures, to make them obedient. So he to Moses.
D. 4. The name of Jehovah carrieth enough in it to support his Ministers. I am Jehovah.
D. 5. Moses is charged to goe to Pharaoh, the shepheard to the King, at Gods word.
D. 6. Gods Ministers must speak his whole mind to those unto whom God sends them. Ver. 29.
2. The excuse of Moses again followeth, And Moses said before Jehovah behold I am uncircumcised in lips, and how shall Pharaoh hearken unto me? Sam. same. and Vulg. Lat. — Of a small voice 70. — Of an heavy speech. Onk. It is the very same which he gave before. Ver. 12. And therefore there is the lesse need to speak much of it here. Note,
1. His boldnes in replying, And Moses said before Iehovah.
2. His ground of excuse, Behold I am of uncircumcised lips, which may note,
1. Infirmity of speech.
2. Uncleannes such as may offend.
3. His inference hereupon, And how shall Pharaoh hearken unto me? As if he had said, Lord it is to no purpose, Pharaoh will not yeild to me, and therefore send me no more unto him, Ver. 30.Ver. 30.
We gather hence.
D. 1. Weaknes of faith puts Gods servants somtimes upon their shifts to wave his work.
D. 2. Bodily infirmities may discourage the minds of Gods servants from their work.
D. 3. It is weaknes to urge infirmities against Gods charge, who can heal them.
D. 4. Sense of unperswadeablenes in creatures may discourage Gods Ministers to speake to them. V. 30.
Thus farre the 6th Chapter according to our distribution; but as to the dependance of the matter these 3 last Verses were better joined to the 7th Chapter.