Commentary on Exodus, Commentary · Chapter 6
CHAP. VI.
Verſe 1. AND the LORD ſaid unto Moſes.] The SCHECHINAH, I ſuppoſe, appeared to him (See v. 12.) as it had done often before, ſince he was firſt ſent upon this Buſineſs, (IV. 22.) and graciouſly condeſcended to ſatisfie his two Complaints, in the latter end of the foregoing Chapter. Where he complains, 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,
Now thou ſhalt ſee what I will do to Pharaoh.] That is, be patient and wait a while; 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.
Ver. 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, my ſelf; who am conſtant to my word, and will faithfully perform all my Promiſes.
Ver. 3. And I appeared unto Abraham, unto Iſaac, and unto Jacob, by the Name of God Almighty.] Or, God All-ſufficient, as the word El-ſhaddai may be interpreted (See XVII Gen. 1.) 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 known to 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 (L. I. Obſervat. Cap. I.) Sed quod religione & foreign quadam ab eo efferendo abſtinerent, but becauſe out of a Religious Reverence they abſtained from it. And this reſpect to it all the ancient Interpreters obſerve, even St. Hierom himſelf: though in ſeveral of the ancient Fathers (as Irenaeus, Clem, Alexandrinus, Epiphanius and Theodoret) and in ſome of the ancient Heathens (as Macrobius and Diodorus Siculus) it is expreſſed by Jaho, and foreign as the Greek write it. Which Name (however it be pronounced) ſome of the Jews imagine, was concealed till Moſes his 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-ſhaddai) he ſaith to Abraham, I am Jehovah which brought thee out of Ur of the Chaldees. In ſhort, the Opinion of Reuchlinus (in his Verb. Miriſicum) 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, IV Gen. 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 built an Altar to the LORD, XII Gen. 7, 8. And it is to be noted, that he doth not ſay to Moſes in this place, My Name Jehovah was not known to them; 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: i. 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 fore-named Chapter (XV Gen. 14, 18.) and now intended to make good. And thus R. Solomon interprets this place, as P. Fagius notes; I have promiſed, but have not yet performed.
The like Expreſſion we find in the Prophet Iſaiah, as Theodorick Hackſpan hath obſerved (Diſput. de Nominibus Divinis, N. 15.) LII Iſa. 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 ſignifie that the Jews did not then know, that this was one of the Names of God: but that all who blaſphem'd 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 Signes and Wonders. Moſes made him known by theſe unto the World. And therefore upon the whole Maimonides well concludes from this place, that the Prophetical Spirit on Moſes, was more excellent than that which had been upon any before him, More Nevoch. P. II. c. 35.
Ver. 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 eſtabliſht as he here ſpeaks) this Covenant, XVII Gen. 7, 8. XXVI 3, 4, &c. But now he not only declares himſelf mindful of that Covenant, (v. 5.) but, becauſe he was the LORD, (v. 6.) 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, (v. 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, v. 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, XVII Gen. 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 Ʋſher obſerves) the Land of Canaan for an Inheritance, CV Pſal. 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.
Ver. 5. And I have alſo, &c.] 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 remembred, and having taken notice to what condition they were reduced, was now come to deliver them.
Ver. 6. Say unto the Children of Iſrael, I am the LORD.] Tell them, I will now ſhow, that I am what this Name imports, v. 2.
And I will bring them from under the burdens of the Egyptians.] The heavy Oppreſſions under which you groan, v. 5.
And I will rid you of their bondage.] They were meer 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 he reſcued them by a Power ſuperiour to Pharaoh's, or any Power on Earth; as appears by the following Story.
And with 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, XV Gen. 14. That is, puniſh them (which is one Office of a Judge) according to their Deſervings. This now he intended to perform (and thereby ſhow 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 the Elements, the Earth, the Water, the Fire, and the Air, were all moved againſt the Egyptians, foreign, as an Obedient Army, L. de Vita Moſis, p. 173. Thus Judgments and to Judge are uſed in many places for Puniſhing, IX Pſal. 17. XIX Prov. 29. 2 Chron. XX. 12.
Ver. 7. And I will take you to me for a People.] By the right of Redemption before mentioned.
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.
Ver. 8. And I will bring you unto the Land, concerning which, I did ſwear to give it, &c.] Two things were promiſed to Abraham in that Viſion mentioned XV Gen. First, That he would deliver his Seed from this Nation which oppreſſed them (v. 14.) And ſecondly, That he would bring them into the Land of Canaan, v. 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, v. 2, 6.
Ver. 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 drooping Spirits. But quite contrary,
They hearkened not unto Moſes.] They did not believe, or receive what he ſaid, (So Maimon. More Nev. P. 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 extreamly 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 under their burdens.
And for cruel Bondage.] Common Slaves, though they cannot deliver themſelves, rejoyce to hear the good News that they are 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 were quite dejected, and uncapable of any Comfort. So the LXX. tranſlate the foregoing words (for anguiſh of Spirit) foreign, out of faint-heartedneſs: they being quite diſpirited.
Ver. 10. And the LORD ſpake unto Moſes, ſaying.] It is likely that Moſes finding the Iſraelites ſo regardleſs of what he ſaid, went to the uſual place, where he was wont to have recourſe to the Divine Majeſty, (See v. 22.) to receive new Directions what to do.
Ver. 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, v. 1.
Ver. 12. And Moſes ſpake before the LORD.] This Phraſe liphne Jehovah, before the LORD, plainly denotes that God appeared unto him in a viſible Majeſty, as I obſerved above v. 1. and See XI. 4.
Behold, the Children of Iſrael have not hearkened to me, how then ſhall Pharaoh hear me?] Their faintheartedneſs diſheartened Moſes alſo, and made him unwilling to renew his Addreſs unto 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 alledged 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 Ʋncircumciſed, 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; and adds the Explication, they cannot hearken, VI Jer. 10. In like manner uncircumciſed Lips, are Lips that cannot utter words; as uncircumciſed in heart, IX Jer. 26. are ſuch as cannot underſtand. St. Stephen puts both together, uncircumciſed in heart and ears, VII Acts 51. Perhaps Moſes thought it ſome diſparagement to him, that he was not able himſelf to deliver his Mind, in an handſome manner unto Pharaoh: and therefore mentions this again, to move the Divine Majeſty, to circumciſe his Lips, (as they ſpeak) that is, remove this impediment.
Ver. 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 unto Moſes and unto Aaron; whereas before he had ſpoken only to Moſes, v. 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 unto 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 an higher Expreſſion than we meet withal before in the foregoing Injunctions (either in v. 6. or 11.) and makes me think this Verſe is not a meer Recapitulation of what had been ſaid, as ſome take it; but an Inforcement of what he had before commanded.
And unto Pharaoh King of Egypt, to bring the Children of Iſrael out of the Land of Egypt.] I ſuppoſe he now gave them Authority to Threaten him, if he did not obey.
Ver. 14. Theſe are the Heads of their Fathers Houſes.] The principal Perſons of the ſeveral Families of Iſrael.
The Sons of Reuben the firſt-born, &c.] See XLVI Gen. 9. where the Sons of Reuben are reckoned up in this very order; in which they are here mentioned again, to introduce the Genealogy of Moſes and Aaron. Who being choſen by God to be the Deliverers of his People, it was ſit to ſhow 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 up again, XLVI Gen. 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.
Ver. 15. The Sons of Simeon, &c.] They are mentioned for the ſame reaſon, and in the ſame order, that they were in Geneſis XLVI. 10.
Ver. 16. 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 which he himſelf was deſcended.
Gerſhon, Kohath, and Merari.] Theſe three are mentioned alſo in the XLVI Gen. 11. as coming with Jacob into Egypt.
And the years of the Life of Levi were an 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 Scriptures, 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, v. 18. And his Grandſon, Moſes his Father, lived juſt ſo long as Levi did, v. 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 an Hundred thirty and three years; which was the Age of Kohath.
Ver. 17. The Sons of Gerſhon, Libni and Shimi, &c.] Theſe were born in Egypt, from whom deſcended two Families mentioned afterwards, III Num. 18, 21.
Ver. 18. The Sons of Kohath, Amram, &c.] He had the moſt numerous Off-ſpring of all Levi's Sons, III Numb. 28. from the eldeſt of which Moſes came.
And the years of the life of Kohath, were an hundred thirty and three years.] He ſets down the Age of none but only of Levi his great Grandfather, and Kohath his Grandfather, and of Amram his Father. And Primate Ʋſher makes account that Kohath was Thirty years old when Jacob came into Egypt, and lived there an Hundred and three years; and died Thirty two years before Moſes was born. See Chronolog. Sacra, Cap. XI.
Ver. 19. The Sons of Merari, Mehali.] From this Mehali, it is thought, ſprung the famous Singer Heman, who compoſed the LXXXVIII Pſalm, 1 Chron. VI. 33.
And Muſhi.] From whom deſcended Ethan, who compoſed the LXXXIX Pſalm, 1 Chron. VI. 44.
Ver. 20. 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 ſignifie only his Ʋncle's Daughter. So the Vulgar, and the LXX. tranſlate it. But Moſes tells us ſo expreſly that ſhe was born to Levi in Egypt, (XXVI Numb. 59.) that it unavoidably follows ſhe was Siſter to Amram's Father. Which the forenamed great Primate maintains (Cap. VIII. of the ſame Book) againſt Scaliger and Pererius, who would have Jochabed called Levi his Daughter, only as Ephraim and Manaſſeh are called Jacob's Sons. Which would make a very eaſie Senſe (as I obſerved II. 1.) if it would conſiſt with thoſe words in Numbers XXVI. 59. whom her Mother (for that muſt be underſtood) bare to Levi: which ſhow ſhe was his Daughter. And thus R. Solomon underſtood it: and ſo did Toſtatus and Cajetan, and divers others, whom our Ʋſher there mentions. And ſee our moſt Learned Selden, L. V. de Jure N. & G. Cap. IX. p. 584. Which ſhows how ſincere a Writer Moſes was, who doth not ſtick to relate what might be thought in after Ages (when the Law againſt ſuch Marriages was enctaed) 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 ſhows, XI. 23. But Moſes, as Jac. Capellus truly obſerves, did not write for his own Glory, but for the Service of God and of his Church, ad A. M. 2481.
And ſhe bare him Aaron and Moſes.] This ſhows, that God exactly fulfilled his Promiſe of Delivering the Iſraelites out of Servitude in the fourth Generation, XV Gen. 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 an hundred and thirty and ſeven years.] The very ſame Age with his Grandfather Levi, v. 16.
Ver. 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 any other 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.
Ver. 22. 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: notwithſtanding the Sin he had committed at Schechem, and the Puniſhment his Father denounced againſt him for it, XLIX Gen. He ſaith nothing of Hebron, another of his Father's Brothers; becauſe perhaps he died Childleſs; or his Children had no Iſſue.
Ver. 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 ſhows, was matcht into an honourable Family, with the Siſter of a Prince of the Tribe of Judah, chief Commander of their Hoſt when they were come out of Egypt, I Numb. 7. II. 3. The knowledge of this, he thought might breed in Poſterity a greater Reverence to the Prieſthood: which was ſetled in the Family of Aaron.
And ſhe bore him Nadab and Abihu.] Theſe two periſhed in the very firſt Sacrifice which their Father offered: becauſe they did not take Fire from the Altar, but offered with ſtrange Fire, X Lev. 1, 2.
Eleazar.] Who ſucceeded his Father in the Prieſthood, (Numb. XX. 25, &c.) and aſſiſted Joſhua in the Diviſion of the Land of Canaan, XIV Joſh. 1. XIX. 51. XXI. 1. From him ſprung Zadok and the following High-Prieſts, till the Deſtruction of Jeruſalem, 1 Chron. VI. 4, &c.
And Ithamar.] From whom came Eli, and Ahimelech, and Abiathar (in the time of David) in whom this Family was Extinct.
Ver. 24. And the Sons of Korah, &c.] Though he himſelf periſhed in his Rebellion againſt Moſes, who was his Coſin-German; yet his Family remained (XXVI Numb. 58.) and were famous in the days of David; being often mentioned in the Book of Pſalms.
Ver. 25. And Eleazar took one of the Daughters of Putiel to Wife.] Who this Putiel was, is not certain. Dr. Lightfoot thinks he was an Egyptian Convert, whoſe Daughter Eleazar married. But I ſee no good ground for this Opinion, but rather think it more likely, Eleazar would marry one of the race of Abraham; being Son to the High-Prieſt. He was married indeed before his Father was promoted to that Dignity; yet Aaron was ſo great a Man in his own Tribe, (See IV. 14.) and married into ſo honourable a Family in Iſrael, (v. 23.) that it is not probable he would ſuffer his Son to match with an Egyptian Proſelyte.
Theſe are the Heads of the Fathers of the Levites, &c.] The great Perſons, from whom ſprung the principal Families among the Levites. He ſaith nothing of the other Tribes; becauſe his intention was only to derive his own Pedigree and his Brother Aaron's from Iſrael.
Ver. 26. Theſe are that Moſes and Aaron, to whom the Lord ſaid, bring out the Children of Iſrael, &c.] Theſe are the two Perſons, to whom God gave Commiſſion, to be the Deliverers of their Nation out of the Egyptian Bondage. He had mentioned, juſt before their Genealogy, the Charge God gave them, both to the Children of Iſrael and unto Pharaoh, v. 13. And now he goes on to ſhow that they were the Men, who were peculiarly choſen by God to diſcharge that Office; firſt by going to the Children of Iſrael, which he mentions here; and then to Pharaoh, which he mentions in the next Verſe.
Bring out the Children of Iſrael from the Land of Egypt.] Aſſure them of their Deliverance, notwithſtanding the Preſſures under which they groan.
According to their Armies.] Not by a diſorderly Flight; but every Family in ſuch good order, as an Army keeps, XII Exod. 41, 51. XIII. 18.
Ver. 27. Theſe are they that ſpake to Pharaoh, &c.] Who carried the Meſſage from God to Pharaoh, requiring him to let Iſrael go out of Egypt, V. 1, 2, &c. VI. 13.
Theſe are that Moſes and Aaron.] He repeats it again, that all Generations might mark who were the Men that God imployed, in this great and hazardous. Work of Demanding the Liberty of the Children of Iſrael from Pharaoh's Servitude: and effecting it in ſuch manner as is afterward related in this Book.
There have been Critical Wits, who made this an Argument, that Moſes was not the Author of theſe Books: becauſe it is not likely, they imagine, he would write thus of himſelf. But no Body but theſe Criticks can ſee any Abſurdity in it, that he and his Brother, being the Inſtruments in Gods hand of effecting ſuch wonderful things, ſhould not let Poſterity be ignorant of it: but take care not only to Record it, but to ſet a ſpecial Note upon it, that none might rob them of the Honour God beſtowed on them; and He (by whoſe direction this was written) might have the glory of working ſuch mighty things, by ſuch inept Inſtruments, as Moſes often acknowledges himſelf to have been. Nor is this more than Ezra, Nehemiah and Daniel ſay concerning themſelves: and St. John may as well be denied to be the Authour of the Goſpel which bears his Name, becauſe he ſaith, This is the Diſciple that teſtifieth theſe things, &c. XXI. 24. And beſides this, the Hiſtory of ſucceeding Ages ſhow us the neceſſity of this, which Moſes hath ſaid of himſelf. For if he had not told us what his Progeny was, we ſee by what we read in Juſtin and Corn. Tacitus, and ſuch like Authours, what falſe Accounts we ſhould have of him: for Juſtin, from Trogus Pompeius, makes him (as I obſerved before) the Son of Joſeph. Nay, the Jewiſh Writers have been ſo fabulous, that we ſhould have learnt as little Truth from them, if Moſes had not told it us himſelf.
Ver. 28. And it came to paſs on the day when the Lord ſpake unto Moſes, &c.] Having finiſhed the Account he thought fit to give of himſelf and of his Brother, whom God was pleaſed to imploy in this great Embaſſy; he reſumes the Relation of it, which he broke off at the end of v. 13.
Ver. 29. That the LORD ſpake unto Moſes ſaying, I am the LORD, &c.] This and the next Verſe, ſeem to be a Recapitulation of what God ſaid in his laſt Appearances to him, v. 2, 10, &c. and of his deſire to be excuſed from the Employment on which he was ſent; urged by two Arguments, v. 12, 13. where they are related ſomething more largely than they are here, in the laſt Verſe of this Chapter. In which he mentions them again; that there might be a clearer connexion, with what God further added for his Encouragement, when he gave him the forenamed Charge (v. 13.) to deliver a new Meſſage unto Pharaoh.
Ver. 30. And Moſes ſaid before the LORD.] We read the very ſame v. 12. which makes me think this is not a new Objection; but meerly a Recital of what he had objected there. See what I have ſaid on the foregoing Verſe.
Behold I am of uncircumciſed Lips, &c.] See v. 12.