Exegetical and Hermeneutical Commentary of Exodus 6:10
And the LORD spoke unto Moses, saying,
10 13. Moses is bidden to demand of the Pharaoh the release of the Israelites. He objects that, if his own people have not listened to him ( v. 9), much less will the Pharaoh do so.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 6:10-13
Go in, speak unto Pharaoh.
The successive services of the Christian life
I. That the successive services of the Christian life are required not-withstanding the apparent failure of past efforts (Exo 6:10-11).
1. This service must be continued by Moses and Aaron because the command of God has not yet been executed.
2. This service must be continued by Moses and Aaron because their duty has not been accomplished.
3. This service must be continued by Moses and Aaron because the slaves must be freed.
4. We find Moses and Aaron were sent on exactly the same work as before. There is much waste of effort in the Church, because men are so restless and changeful in their toils. We need determination, concentration, and patience in our effort to free the slave. Failure is no excuse for fickleness in Christian service.
II. That the successive services of the Christian life are more difficult in their requirements. The first injunction given to Moses was to call the elders of Israel together that he might communicate to them the Divine will in reference to their nation. Now he is told to go direct to Pharaoh. The language of the 12th verse shows that Moses regarded the service as increased in rigour.
1. This increased rigour of service is surprising. Must the scholar who has failed in the alphabet be put to the declensions of service?
2. This increased rigour of service is disheartening.
3. This increased rigour of service is a discipline. Increased work has often made a bad workman into a good one. It has increased his responsibility. It has awakened him to reflection.
III. That the successive services of the Christian life sometimes awaken the expostulations of men (Exo 6:12).
1. These expostulations make mention of natural infirmities. Who am of uncircumcised lips. It is unnecessary that men should inform God of their natural impediments to religious service. He knows them. He is acquainted with those whom He sends on His errands, with their weakness and strength. If He calls, it is yours to obey.
2. These expostulations make mention of past difficulties and failure. Behold, the Children of Israel have not hearkened unto me.
3. These expostulations are presumptuous.
Lessons:
1. Not to shrink from the successive services of the Christian life.
2. To leave all the moral work of our life to the choice of God.
3. Not to imperil our welfare by expostulation with the providence of heaven.
4. To concentrate our energies patiently on one Christian enterprise. (J. S. Exell, M. A.)
Perseverance
Johnson tells us that all the performances of human art, at which we look with praise and wonder, are instances of the resistless force of perseverance; it is by this that the quarry becomes a pyramid, and that distant countries are united by canals. If a man were to compare the effect of a single stroke of the pickaxe, or of one impression of the spade with the general design or the last result, he would be overwhelmed by the sense of their disproportion; yet those petty operations incessantly continued, in time surmount the greatest difficulties, and mountains are levelled and oceans bounded by the slender force of human beings. The great Freetraders motto was that of the needle, I go through. Having given himself to the cause, he was not the man to desert it; undismayed by reproach and laughter, and undaunted by the tremendous power of his opponents, he pushed on in his arduous task, clearing the way foot by foot by dint of dogged resolution and unflagging energy. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And the Lord spake unto Moses,…. At another time, and renewed his orders to him to go again to Pharaoh, and require their dismission:
saying; as follows:
Fuente: John Gill’s Exposition of the Entire Bible
10 And the LORD spake unto Moses, saying, 11 Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. 12 And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips? 13 And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
Here, I. God sends Moses the second time to Pharaoh (v. 11) upon the same errand as before, to command him, at his peril, that he let the children of Israel go. Note, God repeats his precepts before he begins his punishments. Those that have often been called in vain to leave their sins must yet be called again and again, whether they will hear or whether they will forbear, Ezek. iii. 11. God is said to hew sinners by his prophets (Hos. vi. 5), which denotes the repetition of the strokes. How often would I have gathered you?
II. Moses makes objections, as one discouraged, and willing to give up the cause, v. 12. He pleads, 1. The unlikelihood of Pharaoh’s hearing: “Behold the children of Israel have not hearkened unto me; they give no heed, no credit, to what I have said; how then can I expect that Pharaoh should hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will the anger of his spirit, his pride and insolence, make him deaf to that which will but exasperate and provoke him.” If God’s professing people hear not his messengers, how can it be thought that his professed enemy should? Note, The frowardness and untractableness of those that are called Christians greatly discourage ministers, and make them ready to despair of success in dealing with those that are atheistical and profane. We would be instrumental to unite Israelites, to refine and purify them, to comfort and pacify them; but, if they hearken not to us, how shall we prevail with those in whom we cannot pretend to such an interest? But with God all things are possible. 2. He pleads the unreadiness and infirmity of his own speaking: I am of uncircumcised lips; it is repeated, v. 30. He was conscious to himself that he had not the gift of utterance, had no command of language; his talent did not lie that way. To this objection God had given a sufficient answer before, and therefore he ought not to have insisted upon it, for the sufficiency of grace can supply the defects of nature at any time. Note, Though our infirmities ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. His strength is made perfect in our weakness.
III. God again joins Aaron in commission with Moses, and puts an end to the dispute by interposing his own authority, and giving them both a solemn charge, upon their allegiance to their great Lord, to execute it with all possible expedition and fidelity. When Moses repeats his baffled arguments, he shall be argued with no longer, but God gives him a charge, and Aaron with him, both to the children of Israel and to Pharaoh, v. 13. Note, God’s authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, Phil. ii. 14. Moses himself has need to be charged, and so has Timothy, 1Ti 6:13; 2Ti 4:1.
Fuente: Matthew Henry’s Whole Bible Commentary
10. And the Lord spake unto Moses. Moses more clearly sets forth how indulgently God bore with the malevolent repulse of the people; the just reward of which would have been, that He should have suffered them to rot a hundred times over in their miseries, when they so obstinately rushed to their own destruction. It is, therefore, of His extraordinary loving-kindness, that He ceases not to aid those who are willing to perish. Moreover, it must be observed, that Moses was strengthened by this new command, since he had been himself shaken by the despair of the people. But; it was no trifling sin to be so hardened and stupified by misfortune, as to reject the remedy proposed to them. He might then reasonably conjecture, that he was to proceed no further, lest he should be foolishly exposing himself to so many anxieties at his own great peril, and with no profitable result. But God meets this temptation, and commands him, nevertheless, to contend perseveringly with the obstinacy of Pharaoh. But the answer of Moses shews, that this legation had been again enjoined upon the holy man, since the time that the anguish of the people had closed the way of God’s grace. For when at first the people were aroused by the first message to a cheerful hope of deliverance, this happy commencement had encouraged Moses to extraordinary energy for the performance of his task; and this might naturally fail him upon the unprosperous event which had now taken place, until he had been animated anew to perseverance. He therefore asks to be dismissed, lest his labor should be in vain, and reasons from the less to the greater, since it would be much more difficult to influence the mind of Pharaoh to give up his claims against his will, than to persuade the afflicted (people) to receive the aid proffered to them from on high. But he had now learnt from experience, that the people’s hearts were as a door closed against God; why then should he try to move the exceeding great rock from its place? Although it was not his design to shake off the burden of the vocation imposed upon him, yet he would have willingly withdrawn himself indirectly, and turned his back upon it. Thus we sometimes see the heartiest of God’s servants beginning to faint in the midst of their course, especially when they encounter difficulties, and stumble upon some path which is worse than they expected. Wherefore we must the more earnestly entreat of God, that amidst the various trials against which we have to struggle, He may never deprive us of the assistance of His power, but rather continually inspire us with new strength in proportion to the violence of our contests. But what hope of the deliverance now survived, the minister of which was so down-hearted and depressed, and which the people themselves had so openly despised, if God had not accomplished all things by Himself? Nor is there any doubt that He wished to shew, by this failure on the part of men, that His own hand was sufficient for Him. That Moses should call himself “of uncircumcised lips,” I refer to his stammering, which he had before alleged as an obstacle; although, if any prefer to understand it otherwise, I make no strong objection.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 6:10-13
THE SUCCESSIVE SERVICES OF THE CHRISTIAN LIFE
I. That the successive services of the Christian life are required notwithstanding the apparent failure of past efforts. (Exo. 6:10-11.) Moses and Aaron had so far failed to induce Pharaoh to release Israel. But the service did not terminate here. The commission of Moses is again renewed. Failure never does remove men from the obligation of a divinely-imposed task, but must only be regarded as an incentive to new courage and effort. If Christian service were to yield to transient failure, there would be little of it remaining in the world to-day. There is not a church but has, one time or other, been defeated in Christian enterprise. There is not an individual but has experienced the disappointment and grief of failure. It is the dark heritage of man in this life. How many nights have Christian workers spent in their boats, upon the waters, with outspread nets, and have caught nothing! Christ only can relieve our moral service from such disappointment. He alone can fill our empty nets.
1. This service must be continued by Moses and Aaron because the command of God has not yet been executed. Men can never leave moral service until the command of God has been completely fulfilled. His entire will must be accomplished. God has issued many commands in reference to those in the slavery of sin. Christian workers cannot regard their toil as ended till they are all fulfilled.
2. This service must be continued by Moses and Aaron because their duty has not been accomplished. Christian service is not merely a command, it is likewise a holy duty. It is an unchanging and imperative duty, and therefore admits of no cessation until it is entirely achieved. A sense of duty should be the great impulse of Christian work. It is your duty to seek the liberty of the slave.
3. This service must be continued by Moses and Aaron because the slaves must be freed. The Israelites must be liberated from the bondage of Pharaoh. God could achieve it by one blast of death which should send the tyrant and his hosts into the grave. This is not His method of working. He employs human instrumentality. That instrumentality must not stay its effort while the fetters of one slave are left unbroken. The Christian worker may not cease his toil while one sinner remains in the bondage of Satan. The entire freedom of humanity is the destiny of Christian effort. We find that Moses and Aaron were sent on exactly the same work as before. It is not the Divine plan to greatly vary the Christian service of men. When God calls a man to a particular work. He generally expects him to spend his life in its execution. Each man has his own sphere of labour, and it is best for him to remain in it. There is much waste of effort in the Church, because men are so restless and changeful in their toils. We need determination, concentration, and patience in our effort to free the slave. A nobler sphere for the energy of man cannot be found. Failure is no excuse for fickleness in Christian service.
II. That the successive services of the Christian life are more difficult in their requirements. The first injunction given to Moses was to call the elders of Israel together that he might communicate to them the Divine will in reference to their nation. Now he is told to go direct to Pharaoh. The language of the 12th verse shows that Moses regarded the service as increased in rigour.
1. This increased rigour of service is surprising. Moses had failed in the lower and easier realm of service. He had exhibited despairing temper. Israel had reproached him. He had reproached God. If, then, he was unequal to the smaller service, is it not surprising that he should be called to the greater? Must the scholar who has failed in the alphabet be put to the declensions of service.
2. This increased rigour of service is disheartening. It was to Moses. He knew the difficulties he had to encounter in reference to Israel. But he felt that greater would meet him now that he must go direct to Pharaoh. If men would regard things in a right light the greater service is in reality the easier. It gives a greater inspiration. It excites brighter hope. It brings diviner help. Failure ought not to occasion retrogression in Christian service, but advancement. Christian service is a progress even to the weak.
3. This increased rigour of service is a discipline. It would show Moses that he still retained the call and confidence of God. It had not been forfeited by his failure. It would test his moral energy for the work to which he was sent. It would be a prophecy of future hardship. The successive services of the Christian life are a heavenly discipline to our souls. Increased work has often made a bad workman into a good one. It has increased his responsibility. It has awakened him to reflection.
III. That the successive services of the Christian life sometimes awaken the expostulations of men. (Exo. 6:12.)
1. These expostulations make mention of natural infirmities. Who am of uncircumcised lips. Moses again pleads his unfitness for the task assigned to him. He has narrowed the mission down to his own ability for it. It is unnecessary that men should inform God of their natural impediments to religious service. He knows them. He is acquainted with those whom He sends on His errands, with their weakness and strength. If He calls, it is yours to obey.
2. These expostulations make mention of past difficulties and failure. Behold, the children of Israel have not hearkened unto me. When men do not want to undertake the service of God they will keep up arguments to excuse themselves. If one will not answer, they are soon ready with another. In this attempt the logical faculty of man exhibits wonderful acuteness and development. Man is a good logician in this court.
3. These expostulations are presumptuous. And Moses spake before the Lord saying. These expostulations were made to the Lord! Men, and especially Christian workers, ought to welcome the commands of God without question. He is all-powerful. He is all-wise. Before Him we ought to stand in awe and sin not. LESSONS:
1. Not to shrink from the successive services of the Christian life.
2. To leave all the moral work of our life to the choice of God.
3. Not to imperil our welfare by expostulation with the providence of heaven.
4. To concentrate our energies patiently on one Christian enterprise.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 6:10-11. God sometimes joineth harder work to the discouragement which his ministers have from men.
When Israel heareth not, God will have his ambassadors go unto Pharaoh, from friends to enemies.
God will have his messages delivered to the proudest kings that dare oppose Him.
Though powers oppress Gods Church, He makes them know that they will have to give it freedom.
Exo. 6:12. Infirmity of faith may cause Gods best servants to plead excuse from hard work.
The refusal of the Church to hear and believe Gods message is a remarkable evil.
Israels unbelief may make Gods ministers fear that strangers will much more refuse His will.
Powers and wickedness together make the greater obstruction against hearing Gods word.
Weakness in ministers for speaking, may discourage them from speaking to powers beneath.
Good men are apt to forget that God circumciseth lips, and gives a tongue, to do his message.
Exo. 6:13. Excuses will not serve Gods instruments, for God will have His work done.
God joins instruments under His charge to encourage unto His commands.
Redemption of Gods Church from bondage is the end of all his revealed will.
The recapitulation of moral service:
1. To those called to work.
2. With clearness.
3. With authority.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Working for God! Exo. 6:10. Moses had looked upon the work as hard, but when his eyes were opened to perceive what a privilege it was as work for God, then he not only went to it with resolute mind, but with a merry heart. Christian service is hard for flesh and blood, but as work for God it becomes light. There is the story of a witty American who, after his men had been working all day building a house, asked them, when they were extremely exhausted with their labour, to come and play a game of digging the cellar. Readily they went; but if they had looked at it as hard work they would very likely have directed their steps homeward. So with labour for Jesus. Look not at it in the light of hard work, but look at it as a delightful thingas a privilege to be allowed to do it. The work will be diminished of its toil.
And Truth and Love, with their beauty and might,
Shall banish the sombre-hued shadows of night.
Gods Ways! Exo. 6:11. Though all the ways of God are ways of light, yet many of them, says Caryl, are in the dark to man. Oh! how unsearchable are His judgments, and His ways past finding out.
Reasons brightest spark,
Though kindled by His light, in vain would try
To trace His counsels infinite and dark.
But faith understands that they are counsels of loveways of wisdom. As Dr. Krummacher has expressed himself, Gods dealings with His people are easily discernible with the eye of faith. He often lets His people reach the shore as on the planks of a shipwrecked vessel. He deprives us of the cisterns, in order to make us drink of the fountains of waters. He frequently takes away our supports, not that we may fall to the ground, but that He may Himself become our staff and rod. The embarrassments of His people are only the festive scaffoldings on which His might, faithfulness, and mercy celebrate their triumphs. To this God was bringing Moses and Israel. Moses was hoping partly in the enthusiasm of Israelin the awakening of their feelings of patriotism and natural love of liberty. He is soon undeceived: soon taught to repose wholly in God. And yet the way of teaching was contrary to all human ideas, and appears wrong; just as when we put a straight stick into the water, it appears crooked. Why? Because man looks at Gods ways through two mediaflesh and spirit.
Churchs Redemption! Exo. 6:11. On this principle, says Wylie, we firmly look for the Providence of God culminating in a grand and universal deliverance of the Church. Like some mighty Alpsome monarch of mountainswhich keeps in the travellers eye after every surrounding hill has sunk beneath the horizon, this deliverance will be seen above the Churchs horizon through all coming time. Every one of her former deliverances from Pharaoh downwards was a step towards this final deliverance. The Truth will continue in her from age to age; and as the night cannot return while the light of the sun continues, so the darkness of slavery and error cannot be felt while Truth, like a never-setting sun, shines within her and around her. This will be the great Exodus of the Church. And when on this day she ransoms her marshalled host, and begins her mighty song, she will find that her members are escaped serfs from every land on earth, and that her triumphal hymn is pealed forth by every tongue and kindred.
Hallelujah! like the voice
Of the mighty thunder-roar;
Hallelujah! for the Lord
Reigneth now from shore to shore.
Bonar.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
10-12. Although Israel has turned away from him in despair, yet is Moses bid go again, alone, in Jehovah’s name, to Pharaoh . But how should Pharaoh hear when Israel herself turns away? Thus is he made to feel that the last resource of intercession has been tried, and that there is no recourse but to God’s judgments .
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh’s Charge to Moses and Aaron and Details of Aaron’s Background ( Exo 6:10-30 ).
Here we have a further chiasmus based around genealogical information to do with Aaron as the head of Moses’ family demonstrating their credentials. Yahweh has just previously made known His own credentials, now Aaron’s credentials are to be laid out. Such a background confirms his worthiness for the task that lies ahead.
a Yahweh commands Moses to speak to Pharaoh to let the children of Israel leave and Moses says that Pharaoh will not listen to him because he is of uncircumcised lips (Exo 6:10-12).
b Yahweh gives Moses and Aaron a charge to the children of Israel and to Pharaoh to bring the children of Israel out of Egypt (Exo 6:13).
c Genealogical information concerning the ancestors of Aaron (Exo 6:14-15).
d The years of the life of Levi were 137 years (Exo 6:16).
e The years of the life of Kohath were 133 years (Exo 6:17-18).
d The years of the life of Amram were 137 years (Exo 6:19).
c Genealogical information concerning the family of Aaron (Exo 6:20-25).
b These are that Aaron and Moses to whom Yahweh said, ‘Bring the children of Israel out of Egypt’. These are those who spoke to Pharaoh in order to bring the children of Israel out of Egypt (Exo 6:26-27).
a In response to Yahweh commanding him to speak to Pharaoh Moses says that he is of uncircumcised lips and that Pharaoh will therefore not hear him (Exo 6:28-30).
Note in ‘a’ the emphasis on Moses’ ‘uncircumcised lips’ in both cases. In ‘b’ the charge is given to Moses and Aaron to bring the children of Israel out of Egypt, and in the parallel Aaron and Moses (note the reversal because it is in the context of Aaron being the head of the family) are twice said to have to bring the children of Israel out of Egypt. In ‘c’ genealogical information about Aaron is given in both cases. In ‘d’ both achieve the age of 137 years.
We must now consider it in more detail.
Exo 6:10-12
‘And Yahweh spoke to Moses, saying, “Go in. Speak to Pharaoh, king of Egypt, that he let the children of Israel go out of this land.” And Moses spoke before Yahweh saying, “Look, the children of Israel have not listened to me, how then will Pharaoh listen to me who am of uncircumcised lips?” ’
Having sought to bolster Moses’ faith with a reminder and revelation of Who He is, God now commanded that Moses go again to Pharaoh to request leave to go out of the land. But Moses’ reply was, if the children of Israel who believe in Yahweh will not listen, why should Pharaoh? He remembers vividly the scathing words of Pharaoh, ‘I do not know Yahweh’.
Yahweh tells him what he was to say, ‘Let the children of Israel go out of this land.’ The purpose of the ‘going’ is not mentioned here, but at this stage the idea is still that they go for the purpose of worshipping and serving Yahweh in the wilderness (compare Exo 7:16; Exo 8:1). That is how Pharaoh also continued to see it (Exo 8:8). But it would be the first reminder that as a people they did not belong in this land.
“Who am of uncircumcised lips.” The idea of ‘uncircumcised’ is of unresponsiveness, of a function which is not working properly. It does not suggest that Moses was uncircumcised. Compare Jer 6:10; Lev 26:41. It means rather that he had a ‘covering’ on his lips which he could not remove (as with the foreskin). It is saying that his words are not powerful enough to be effective, or that his lips have not been sufficiently trained. He is not properly qualified. The thought may also include that Pharaoh will not see him as a man dedicated to a god, but as one whose lips are unsanctified.
The Genealogies of Moses and Aaron Are Outlined ( Exo 6:13-27 )
The writer saw it as important that now in preparation for the deliverance the credentials of Aaron, and therefore of Moses, should be given.
Exo 6:13
‘And Yahweh spoke to Moses and to Aaron and gave them a charge to the children of Israel, and to Pharaoh king of Egypt, to bring the children of Egypt out of the land of Egypt.’
This is one of the summary verses which occur so often in the Scriptures, summarising what was to come. That Yahweh was working to finally bring the children of Israel out of Egypt and into the promised land was unquestioned, and had been clearly stated. That thought may be included here as a note of final intent. But we can equally argue that this must be read in the light of the context. The purpose stated is continually that they be allowed to go and serve Yahweh in the wilderness, and that can be read in here.
The charge having been given it is now considered necessary to outline the genealogical background to these two great men. In those days a man’s genealogy and family connections were seen as of prime importance and were often found at the beginning of a written record. Furthermore the preliminaries being over the main battle was about to begin. It was thus important to identify the background of the main participants who were not yet identified, and it was done in a wider context. Moses and Aaron’s place in the scheme of things had to be pinpointed.
Exo 6:14-15
‘These are the heads of their fathers’ houses. The sons of Reuben, the firstborn of Israel: Hanoch and Pallu, Hezron and Carmi. These are the families of Reuben. And the sons of Simeon; Jemuel and Jamin, and Ohad and Jachin, and Zohar and Shaul, the son of a Canaanite woman. These are the families of Simeon.’
These genealogies of Reuben and Simeon are introductory to the genealogy of Levi. Reuben is mentioned as the firstborn of Israel, and Simeon probably because he is Levi’s twin (see on Gen 49:5). These both add their status to that of Levi. (All these details may well have been included in the submissions for a hearing before Pharaoh). Note the mention of the Canaanite woman. This was looked on as a blot against Simeon’s name. Marriage with Canaanite women was frowned on. The Simeonites would later bring a similar blot on themselves in Numbers 25.
So Reuben and his sons are mentioned because he was the head of the whole of Israel, the ‘firstborn’. Then Simeon is mentioned because he was Levi’s twin, and therefore closely associated. These make clear who Levi himself was.
“Their fathers” houses.’ This refers to the family clans. These became leaders of the clans.
Exo 6:16-19
‘And these are the names of the sons of Levi according to their generations: Gershon and Kohath and Merari. And the years of the life of Levi were a hundred and thirty seven years. The sons of Gershon: Libni and Shimei, according to their families. And the sons of Kohath: Amram and Izhar and Hebron and Uzziel. And the years of the life of Kohath were a hundred and thirty three years. And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations.’
Note that the part of the family of especial concern are highlighted by a statement of the length of their lives. Their long lives were an indication of Yahweh’s blessing on that part of the family. A number ending in seven indicated divine connection. A number ending in three indicated completeness. We note that Levi’s lifespan is given as being the same as Amram’s, both ending in seven. Then are outlined their wider family connections, the brothers of Kohath and their sons, and the brothers of Amram and their sons (Exo 6:21-22). Note that the term ‘the sons of Levi’ is the equivalent of ‘the Levites’ (Exo 6:16 with Exo 6:19).
Exo 6:20
‘And Amram took for himself Yochebed, his father’s sister, as his wife, and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty seven years.’
The fact that Amram married his father’s sister, later forbidden (Lev 18:12), might demonstrate that Amram preceded Moses by some considerable time. The name ‘Yochebed’ probably means ‘Yahweh is glory’. This serves to demonstrate how early the name of Yahweh was incorporated in Hebrew names and confirms that the name of Yahweh was known to the children of Israel well before the time of Moses.
“She bore him Aaron and Moses”. We are probably to see in this the ancient custom whereby descendants could be described as born to their ancestors. Amram is the grandson of Levi and by this time had become a largish clan (Num 3:27). Yochebed was possibly the direct daughter of Levi (Num 26:59). Aaron is mentioned first as the firstborn.
Alternately there may have been two Amrams, the one descended from the other, and the jump from one to the other being assumed, because he had been in his ancestor’s loins. We find a similar case in the genealogy of Ezra in Ezr 7:3, which passes over from Azariah the son of Meraioth to Azariah the son of Johanan, and omits five links between the two, as we may see from 1Ch 6:7-11. This may well have been a regular practise. The first Amram could not be Moses’ father because by the time of Moses he would, by a conservative estimate, have had over a thousand male descendants (Num 3:28). But if such a jump did occur and there were two Amrams, and Yochebed was Moses’ mother, then the marrying of Amram by his sister would come very close in time to its prohibition by Moses.
(The lengths of life are interesting. These surely again indicate the ancient use of numbers. The basic building block is one hundred and thirty, indicating long life (one hundred) brought to completeness (thirty). As the first patriarch Levi then has seven added on, the number of divine perfection. Kohath has three added on indicating his completeness compared with his brothers, who are depicted as inferior to Kohath. Amram, however, as the ‘father’ of Aaron and Moses has seven added on, returning to the sphere of divine perfection as the house of Moses and Aaron. We can compare how in Genesis apart from the almost universally rounded numbers of nought and five, seven was the next most common number, and was linked with Lamech, Sarah, Ishmael and Jacob. With Lamech in order to make the ultra-perfect 777, Sarah possibly because she was a woman, although the bearer of the promised seed, and Ishmael and Jacob possibly because they died outside the land, or possibly because they were the fathers of nations in accordance with the covenants.
Exo 6:21-22
‘And the sons of Izhar: Korah and Nepheg and Zichri. And the sons of Uzziel: Mishael and Elzaphan and Sithri.
These are ‘the sons of’ (descendants of) Amram’s brothers. Probably Hebron had no children. He may have died young. Overall they represent the leaders of the clans (Exo 6:25).
Exo 6:23
‘And Aaron took for himself Elisheba, the daughter of Amminadab, the sister of Nahshon for his wife, and she bore him Nadab and Abihu, Eleazar and Ithamar.
The family of Aaron is now given. Nahshon, the brother of Aaron’s wife, was the son of Amminadab and an important leader of the tribe of Judah (Num 1:7), thus Elisheba his sister came from a leading family. We have already been given details of Moses’ wife and firstborn son (Exo 2:21-22) which satisfactorily explains their absence here. This omission demonstrates the unity of the whole narrative. They had been mentioned elsewhere in the narrative.
Exo 6:24
‘And the sons of Korah: Assir, and Elkanah and Abiasaph. These are the families of the Korahites.’
These details are given, (exceptionally), probably because Korah himself was ‘swallowed up by the earth’ or slain by fire from heaven and therefore his sons carried on the line (Num 26:10-11). His name was blotted out of Israel.
Exo 6:25
‘And Eleazar, Aaron’s son, took for himself one of the daughters of Putiel for a wife, and she bore him Phinehas. These are the heads of the fathers’ houses of the Levites according to their families.’
Phinehas was a popular Egyptian name. He later proved his loyalty to Yahweh in a rather grim fashion when he slew an Israelite who was brazenly consorting with a pagan Midianite woman (probably in the course of adulterous rites) after many in Israel had taken to the worship of pagan gods (Num 25:11). Putiel is also probably an Egyptian name. Phinehas later became ‘the Priest’ (the leading priest) after Eleazar.
Exo 6:26-27
‘These are that Aaron and Moses to whom Yahweh said, “Bring the children of Israel out from the land of Egypt according to their hosts.” These are they who spoke to Pharaoh, king of Egypt, to bring the children of Israel out of Egypt. These are that Moses and Aaron.’
The writer now connects Moses and Aaron as the deliverers from Egypt with the Aaron and Moses mentioned in the genealogy. Notice the switch from ‘Aaron and Moses’ (Exo 6:26) to ‘Moses and Aaron’ (Exo 6:27). In the genealogy Aaron is the eldest son, but in importance Moses is primary. These phrases may indicate a reference back to a previous tablet or scroll. There is no real reason why Moses should not be thought of as referring to himself in the third person. It was often done. But it is possible that this is the record of a transcriber.
The description of Aaron and Moses (in Exo 6:13 Moses and Aaron) as intended to bring the children of Israel out of Egypt parallels Exo 6:13.
Yahweh Outlines the Next Phase In the Plan ( Exo 6:28-30 ).
Exo 6:28-30
‘And it happened on the day when Yahweh spoke to Moses in the land of Egypt, that Yahweh spoke to Moses saying, “I am Yahweh. You, speak to Pharaoh, king of Egypt, all that I say to you.” And Moses said before Yahweh, “Look, I am of uncircumcised lips, and how will Pharaoh listen to me?” ’
This final statement parallels Exo 6:11-12. Having intervened with a genealogy the writer has to bring his hearers back to where they were before the diversion, thus we have a partial repetition in reverse order of what was written in Exo 6:10-13.
Indeed the constant partial repetitions are intended to build up the hearers anticipation. It was important that the facts were firmly rooted in the mind, and it builds them up to a state of anticipation. It was drawing out the drama. (We, who read from easy to read books, often do not appreciate the difficulties of the ancient writer who knew he was writing for those who would not get a chance to look back over the pages).
“I am Yahweh.” Moses of course knew that He was Yahweh, but what God wanted to impress on him more and more was that He was there as ‘the One Who is about to act’. He wanted them to know that He was Yahweh, that is, to recognise the power with which He would act. He then stressed that Moses must pass on His words to Pharaoh (compare Exo 6:11).
“I am of uncircumcised lips.” See on Exo 6:12. Moses was still full of doubt because of his lack of oratory. He did not feel adequate to present the message before Pharaoh and his court.
Note for Christians.
In this chapter we have seen that through the experiences which Israel were enduring God revealed Himself to them in a new way. Often the purpose for our experiences is that we might come to know God better. There are so many distractions that take possession of our lives. And God has sometimes to put us in positions where we turn our eyes from our distractions and fix our thoughts on Him. And it is then that He will make Himself known to us as He never has before. Then, depending on our response, will be the blessing that we receive from it.
Here we have the genealogy of Aaron. What meaning has that for us today? The truth is that the detailing of a genealogy is a reminder that God knows exactly who we are, even if we do not know ourselves. It is a reminder that God knew all about Aaron, and that He knows all about us. Thus will He direct our lives in the way that is best for us, if only we will let Him.
End of note.
EXPOSITION
Exo 6:10-12
The Israelites having shown themselves, for the time, unimpressible, God commands Moses to make his next effort upon the Pharaoh. He is to enter into his presence once more, and demand, without circumlocution or obscurity, that the Israelites be allowed to quit the land (Exo 6:11). Moses, however, demurs. He had done God’s will with respect to the people readily and at once, expecting that, as he had persuaded them before, so he would a second time. But he had been disappointed; the people had refused to listen to him. Immediately all his original self-distrust and diffidence recurredeven the old form of diffidence, distrust of his ability to persuade men (Exo 4:10). How shall he expect to persuade Pharaoh, who had already rejected him (Exo 5:2-5), when he bad just failed with his own countrymen, who previously had “believed” his report (Exo 4:31)?
Exo 6:11
Out of his land. Note the advance in the demand. No longer is there any limitation to a three days’ journey, as at first (Exo 3:18; Exo 5:3). The children of Israel are to be let go altogether “out of the land.” So generally, if God lays a light burthen upon us and we refuse it, we may expect him to exchange our light burthen for a heavier one. We had better accept the first cross he offers.
Exo 6:12
Uncircumcised lips, i.e. “lips inefficient for the purpose for which lips are given;” as “uncircumcised ears” are ears that cannot hearken (Jer 6:10), and an “uncircumcised heart” a heart that cannot understand (Jer 9:26). The meaning is the same as in Exo 4:10, where Moses says that he is “slow of speech and of a slow tongue.” Nothing can be determined from the expression as to the exact cause of the imperfection of which complaint is made.
HOMILETICS
Exo 6:11
The servant of God must labour unceasingly.
Scarcely has Moses made one attempt at service and failed than God requires of him another service. “Go in, speak unto Pharaoh.” In the career of God’s servants there is “no rest, no pause.” Failure here must be redeemed by effort there. And in this unceasing continuance of service one thing is especially remarkable. After failure, not a lighter but a heavier duty is commonly imposed on men. If they prove unable to convince their kindred, they are given a mission to strangers; if they fail with men of low degree, they are appointed to preach to princes. God will have them redeem failure by fresh effort. God knows the causes of their failure, and introduces them to new spheres, where those causes will not operate, or operate less. A man who has failed in a humble sphere not unfrequently succeeds in a higher one. The servant of God must not care greatly about the sphere to which he is called, but seek to do his best in each while he remains in it. He will thus
1. Be always labouring for God;
2. Be always exercising and so improving his own mental and spiritual gifts; and
3. Be of far more benefit to others than if he sat idle half his time waiting for such a call as seemed to him altogether fitting and suitable. “The time is short.” We must “work while it is daythe night cometh when no man can work.”
HOMILIES BY J. ORR
Exo 6:9-14, Exo 6:28-30
Shaken faith, and an unshaken purpose.
In these verses we have
I. A PAINFUL RESULT OF AFFLICTIVE PROVIDENCE. The children of Israel, hard-driven by their taskmasters, and sunk in misery, were so stupefied with sorrow, as to have no longer any heart for their cheering tidings brought to them by Moses. Their despair had its ground in unbelief. They judged Moses a deceiver. They had trusted him before, and they reflected that the only outcome of it had been this unprecedented aggravation of their wretchedness. His fine promises must now go for what they were worth; they were past deriving comfort from them! Yet observe how in all this
1. They wronged God. God had not deserted them as they thought. He was on the very eve of fulfilling every promise he had made them. We see the error in their case; it would be well if we could always see it as clearly in our own.
2. Made their trials harder. For if trials are hard enough to bear even with faith in the goodness and help of God, how much harder are they to bear without it!
3. Shut themselves out from Divinely-sent consolation. Their despondency led them. to refuse the very message which would have given them relief. How often is the same thing witnessed under severe affliction! There is a kind of perversity in grief, which leads it to “refuse to be comforted.” God is mistrusted. The heart abandons itself to its despair. It sinks in gloom and wretchedness. It turns the very truth of God into a lie, and refuses Scripture and Gospel consolations. Unhappy condition! And as foolish as unhappyfor God is never nearer to the suffering spirit, never more ready to hear its cry, probably never nearer bringing it deliverance, than just when it is thus shutting out his consolations, and refusing him its confidence.
II. TYPICAL DISCOURAGEMENTS IN SPIRITUAL SERVICE (Exo 6:9, Exo 6:13, Exo 6:30). Moses was sorely discouraged
1. At the unbelieving despair of the people. He could make no impression on them. They seemed hardened in their misery. So swallowed up were they in their grief, so crushed with sorrow, that their minds seemed to have lost all elasticity, all power of responding to the gladdest of tidings. This is a difficulty one has often to contend with in spiritual workthe spiritless, despairing condition induced by long experience of misfortune. The city missionary, e.g; has frequently to encounter it in going among the dwellings of the very poor. His heart sickens as he realises how little chance his Gospel has of finding acceptance in homes where all the surroundings are wretched, and where from year’s end to year’s end, there is being carried on the same heartless, monotonous “struggle for existence.” But this insensibility to religion induced by suffering is not peculiar to the poor. Far from it. You will find it wherever men are sore beset with trouble, and have no firm, rooted faith in God to support them under it. Absorbed in “the sorrow of the world,” they have no ear for spiritual comfort, and almost spurn it as a mockery.
2. At the prospect of having to go again before Pharaoh. Having failed with the people, how should he hope to prevail with Pharaoh, emboldened as that monarch would be with the success of a previous refusal? The element of discouragement here is the depressing sense of failure. Moses had failed in the part of the work which seemed easiest, and in which on the former occasion he had succeeded; how, then, should he look for success in the more difficult part of it, where previously he had sustained defeat? Observe carefully that on this point Moses’ plea was not admitted.
(1) We are bad judges of what is failure. What Moses counted-defeats were not defeats at all, but at most delays. The history of missions furnishes striking illustrations of the danger of too hastily concluding that a work has failed because no immediate fruits are visible. Nothing has been more common in missionary experience (South Seas, Madagascar, Tinnivelly, the Kohls, etc.) than times of extraordinary fruitfulness following upon long periods of seeming failureten, twenty, thirty years often passing without a single convert. These were seasons of trial of faith, and had the missions been abandoned, as timid counsellors advised, the whole blessing would have been lost.
(2) It is the doing of our duty we arc held responsible for, not the failure or success which may attend it. That remains with God. The lesson is that in spiritual work there must be no talk of abandonment; no putting of the hand to the plough and then looking back; no flinging away of our weapons because the outlook is discouraging. Our part is to labour on, believing that “in due season we shall reap if we faint not” (Gal 6:9).
3. By the revived sense of personal deficiencies. “How then shall Pharaoh hear me, who am of uncircumcised lips!” Moses had Aaron, it was true, to speak for him, but there was a certain clumsiness in this method of two men going in, the one to speak for the other, and Moses felt his deficiency only the more keenly on account of it. He seems to have despaired of having any influence with Pharaoh, who would look on him with contempt. Moses forgot that in work of this kind no man “goeth a warfare any time at his own charges” (1Co 9:7), and that, if God sent him, God would qualify and support him, would give him strength for every duty he had to perform (cf. Exo 7:1-7).
III. GOD‘S UNSHAKEN PURPOSE ASSERTING ITSELF IN THE MIDST OF HUMAN UNBELIEF AND INFIRMITY (Exo 6:11, Exo 6:13, Exo 6:29). This is a most remarkable feature in the narrativehow, high and clear above all notes of doubt and hesitancy on the side of man, and at the very time when things are wearing their most untoward aspect, God expresses himself with perfect decision as to the deliverance of the people. Hope in the hearts of the people seemed extinct; even the faith of a Moses was staggering at the obstacles to be encountered. These fears and tremblings, however, are all on the human side; he who names himself Jehovah is raised infinitely above them, and has clearly in his view not only the certainty of his purpose being fulfilled, but all the steps by which the fulfilment is to be brought about. How should this give us confidence when we are trembling for the cause of Truth! We cannot see the end from the beginning, but Jehovah can, and we can stay ourselves on his knowledge of what is dark to us. It is enough for us to know that no contingency can arise which he is not aware of and has not prepared himself to cope with; that no opposition can erect itself against his counsel, which it is not within his power to overthrow. The counsel of the Lord stands for everthe one stable fact in the midst of earthly vicissitude and change, of all ebb and flow of human hopes and fears. That surely is enough to lean upon, in the dark and troubled hours of our own and of the world’s existence.
IV. FRESH EVIDENCE OF THE SUPERNATURAL CHARACTER OF THE DELIVERANCE, Allusion has already been made to the theory that the Exodus had its origin, not in a supernatural interposition of God, but in some gigantic spiritual movement springing up among the people themselves. The facts in this chapter, if anything of the character of history belongs to them, conclusively dispose of that theory. So far from the people of Israel being in a state of hopeful enthusiasm, ready to make great efforts for their own deliverance, they appear as utterly crushed and broken-spiritedtotally “without strength.” There was doubtless a profound purpose in God’s permitting them to be brought into this condition.
1. It made more manifest the fact that their deliverance did not originate with themselves. And
2. It furnishes a striking image of Gospel truth. We too were “without strength” when, “in due time, Christ died for the ungodly” (Rom 5:6). There was the want of will as well as of power to do anything of ourselves. God has interposed, and done all for us.J.O.
HOMILIES BY D. YOUNG
Verse 10-7:7
The uncircumcised lips.
I. “UNCIRCUMCISED LIPS.” Enquire what the significance of this strange expression mail be, as coming from Moses. It can hardly have been a current proverbial phrase adopted for the occasion by Moses, as a still more forcible statement of what he had said before on his felt inability as a speaker. There is no reason to suppose that up to this time there was any such feeling among the Israelites as would originate the expression “uncircumcised lips.” They had, indeed, in one instance professed themselves very tenacious of the outward form (Gen 34:15), but a general appreciation of the inward and spiritual meaning of this form was not to be expected. Hence we may take these words of Moses as giving a fresh, original and emphatic expression of how deeply Moses felt himself lacking in qualification for this serious enterprise. And evidently also, Moses was doing more than give a forcible variation of the old tale. The new expression goes deeper in its significance than “slow of speech and slow of tongue.” It indicates that Moses had been pondering, as indeed he had reason to ponder, the meaning of circumcision. Circumcision was a separating sign, the sign of a peculiar destiny and inheritance, of peculiar duties and privileges. But so far it seemed only to have produced outward separation without inward differences, differences of feeling and disposition. Moses could not see that circumcision had done anything to give him ability for his peculiar task. His way of speaking may therefore be taken as a sign of advance in his appreciation of what was necessary to do Jehovah’s work. Hitherto his great concern had been because of natural defects in mere organs of action. He had not thought so much of what was lacking in the life that lay behind the organs, and acted through them. But now we gain some hint that Moses sees what is really wanted. The thing wanted is not simply to be lifted up to the level of men who have all natural qualifications for effective speech, but to be lifted altogether above the ordinary level. Though Moses was “slow of speech, and of a slow tongue,” others were not; but they were all of “uncircumcised lips.” Moses, we may take it, has now got beyond the personal reluctance which actuated him in his pleas at Horeb. The avengers of the slain Egyptian no longer frown upon him from the horizon of memory. But now comes in this new plea, urged in a worthier spirit, and with a mournful consciousness of its permanent force. It is a plea which is not a mere excuse, but possesses more of the dignity of a reason.
II. JEHOVAH IN HIS REPLY MAKES NO DIRECT REFERENCE TO THIS CIRCUMCISION OF THE LIPS. When Moses aforetime had spoken of his vocal defects, God at once reminded him that defects of this sort were beyond human responsibility, and he also indicated the clear provision through Aaron for the supply of them. Here, indeed, he again takes the opportunity of repeating to Moses that so far as vocal defects are concerned, Aaron will amply compensate for them. But as to the lips being uncircumcised, while this is indeed true, it is a state of things which does not bear upon the present need. Suppose the lips are circumcisedthat is, suppose that Moses in his words is brought into full sympathy with the purposes of Godit will make no difference in the immediate results. Pharaoh’s heart is being hardened; his ears are being closed. It matters not with what purity, simplicity, devotion, and faithfulness we speak, if we speak to that which is insensible. Let us by all means blame ourselves for the faulty way in which we speak and live the message of God, but our faults do not account for the indifference and the rejections of other men. These faults bring us under censure for our unfaithfulness, but they do not excuse the unbeliever for his neglect. If but one clear word concerning Jesus be spokenspoken only onceit is enough to fix responsibility on the auditor. “He that hath ears to hear, let him hear.” If ever being on earth spoke with circumcised lips, it was Jesus himself, yet how idly fell all his solemn, weighty, truthful words upon the ear of Pharisee and Sadducee. Moses will have blame enough by-and-by, first, cruel and undeserved blame from Israel; and next, the censure and penalty from Jehovah for the lapse at Meribah. At present, though he is speaking of an unquestionable defect, he is speaking of it in a premature and inapplicable way. He must indeed know the circumcision of the lip and of all other natural faculties; for this is consequent on the circumcision of the heart. But the great object of all this circumcision is not to secure his acceptance with Pharaoh or with any other sinful or rebellious man. It is rather to secure his acceptance with God, and especially his full enjoyment of all that comes through tiffs acceptance.
III. JEHOVAH POINTS OUT THE WAY IN WHICH PHARAOH SHALL BE EFFECTUALLY BROUGHT TO SUBMISSION.
1. In the sight of Pharoh, Moses is to become a God. In effect Pharaoh has said that Jehovah is no God, and in his heart he thinks Moses a presumptuous impostor. Pharaoh is therefore in a state of mind in which it is impossible to reveal Jehovah to him, but Moses in his own person shall set forthshall incarnate, so to speakall that Pharaoh can understand or needs to understand of the Divine Fewer. Tie shall be compelled to respect the ever-increasing power of Moses. He may hate it, he may make some attempts to resist it, but at the same time the very force of circumstances will bear it in on his mind as a tremendous reality. He shall see how all these successive devastations of his land are connected in some inscrutable way with the presence of Moses and the waving of his red. Whatever the blindness of his heart so that seeing he does not perceive, he will be obliged to perceive that the strength of Moses does not lie in any visible, terrestrial forces. With all Iris obduracy, Pharaoh has a certain sense of awe before Moses, and doubtless this is the reason why no attempt is made to treat the person of Moses with violence.
2. Notice the way in which God here applies the method of mediation. Moses was not a mediator as from Pharaoh upwards to Jehovah, but he was a mediator from Jehovah downwards to Pharaoh. God thus seizes upon the disposition among the ignorant to venerate inscrutable power. Pharaoh will not listen to Moses speaking, but when the signs begin, and especially when they advance far beyond anything which his own magicians can simulate, he is ready to look on Moses as having something of a Divine nature. God looked for the impressible part in Pharaoh’s mind and found it here. The way in which Pharaoh evidently came to regard Moses (God’s word in Exo 7:1 being the voucher for the feeling) is illustrated by the attitude towards Paul and Barnabas of the Lystrans (Act 14:8-13) and towards Paul of the Melitans (Act 28:6).
3. Notice how God lays emphasis on Pharaoh‘s continued indifference to any verbal message. “Pharaoh shall not hearken unto you.” The thoughts of Moses are to be turned away more and more from his own lips or from any other faculty. He is to see that the great antagonists in this contesteven though he is made as a God to Pharaohare Jehovah and Pharaoh themselves. It is necessary that Pharaoh should have ample opportunity to show the extent of his passive strength, how long and how stiffly he can resist the constraints of Divine omnipotence. Goal stoops to a patient struggle with this obdurate monarch that he may thereby present, to all who read the Scriptures, an illustration of the complete way in which his power deals with the most stubborn assertions of human power. The Israelites, even with all their sufferings, had as yet seen only a part of what Pharaoh could do. They had seen him in cruel action; they had also to see him in stolid endurance. So Moses had seen signs of Divine power; but he had yet to see that power itself in extensive and awful operation. On the one hand Pharaoh is to be revealed, bringing out all his resources again and again, until at last they are swallowed in the catastrophe of the Red Sea. Then, he is done with, but the operations of Divine power are only as it were beginning. It is a great matter that we should thus see the powers arrayed against God, working at the utmost of their strength; that we may feel how immeasurably the power of God transcends them.Y.
HOMILIES BY J. URQUHART
Exo 6:9-12
The contagion of despair.
I. ISRAEL‘S REJECTION OF THE PROFFERED CONSOLATION. They hearkened not “for anguish of spirit and for cruel bondage.”
1. The sympathy of the Word of God. Their case stated not only fairly but with infinite compassion.
2. Israel’s folly. Their anguish is permitted to stand between them and God their only helpertheir sickness between them and the great Physician; multitudes will not hear because they have no sense of need, and multitudes again because their need is so very great. Israel in their folly typical:
(1) The poor” the lapsed masses.”
(2) Those passing through heavy trial.
(3) The bereaved.
(4) Those battling despairingly with besetting sin.
How often have these no ear for the rich consolations of the promises of God!
II. THE WEAKNESS OF MOSES.
1. Failure among his own people crushes utterly hope of success among strangers and foes. If Israel will not hear, who have everything to gain, will Pharaoh, who has everything to lose?
2. The old sense of his insufficiency again overpowers him. Deaf ears, unmoved hearts, unconsecrated lives in the Church, paralyse the preacher in his appeals to those that are without.U
Exo 4:10-13 ; Jer 1:6 .
Exo 6:10 And the LORD spake unto Moses, saying,
Ver. 10. And the Lord. ] Whose “soul was now grieved for the misery of Israel,” as Jdg 10:16 . See Trapp on “ Jdg 10:16 “
the LORD spake = Jehovah spake (Hebrew. davar). This expression occurs in Ex. twenty “sundry times “and in seven “divers manners “(see App-10). Compare note on Exo 3:7. Leviticus 1. Numbers 1.
(1) To Moses alone; Exo 13:1; Exo 30:11, Exo 30:17, Exo 30:22, Exo 30:34; Exo 31:1; Exo 33:11; Exo 33:40.
(2) To Moses to speak to Aaron, Exo 7:19; Exo 8:5.
(3) To Moses to speak to the children of Israel, Exo 6:14; Exo 16:11 (Compare Exo 6:12); 25.; Exo 31:12.
(4) To Moses to speak to Pharaoh, Exo 6:10 (Compare Exo 6:11, Exo 29:8).
(5) To Moses and unto Aaron, Exo 7:8.
(6) To Moses and Aaron to speak to the congregation of Israel, Exo 6:12.
(7) To Moses and Aaron to give a charge to the children of Israel, and unto Pharaoh, Exo 6:13.
the Line of Descent of Gods Spokesmen
Exo 6:10-27
Here is an inventory of Gods jewels, in the day when He counted them up. We are reminded of Mal 3:17. Before He led forth the flock, the Good Shepherd counted them, that not one might be missing. There is a peculiar emphasis on the mention of Moses and Aaron in Exo 6:26 : These are that Moses and Aaron. It was as though we were led to the hole of the pit whence they were digged, and a very poor hole it was, for their parentage and estate were quite humble and ordinary. But by means of them the Almighty wrought the deliverance of His people. It was through such feeble instruments as these that He spake to the greatest monarch of the time, the mighty Pharaoh, whose remains are with us to this day. It is His method to choose the weak and foolish things to bring to naught and confound the strong and wise, that no flesh should glory in His presence.
Moses continued to claim lack of persuasive skill in speech (Exo 6:12; cf. Exo 6:30). He failed to grasp the full significance of what God had just revealed to him. Jesus’ disciples, and we, had and have the same problem. It was God, not Moses, who would bring the people out of Egypt.
"Seven distinct objections were raised by Moses as reasons why he should not undertake the arduous task to which he was called. They have been thus epitomised [sic]: Lack of fitness, ’who am I, that I should go?’ (iii. 11); lack of words, ’what shall I say?’ (iii. 13); lack of authority, ’they will not believe me’ (iv. 1); lack of power of speech, ’I am not eloquent’ (iv. 10); lack of special adaptation, ’Send by whom Thou wilt send’ (iv. 13); lack of success at his first attempt, ’neither hast Thou delivered Thy people at all’ (Exo 6:23); lack of acceptance, ’the children of Israel have not hearkened unto me’ (vi. 12)." [Note: Meyer, p. 62.]
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Complete Pulpit Commentary
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)