Verses 7-10:

“I have surely seen” is “seeing I have seen.” This denotes continuance. It demonstrates God’s continual care for His people, regardless of their circumstances.

“Taskmasters” refers to the subordinate officials who were directly over the Israelites, and who applied the rod to their backs.

“I am come down” is a common anthropomorphism, see Ge 11:5, 7; 18:21; Ps 18:9; 144:5, et.al. It implies that God has a permanent dwelling place, which is above the earth. Jehovah’s purpose in coming down was to bring His people Israel to “a good land and a large.” This was the Land He had promised to Abraham and his descendants.

The fertility of Palestine was legendary. East of Jordan lay fertile plains of rich soil, ideally suited for farming and animal husbandry. The land to the west of Jordan was not so productive as that to the east, but by careful cultivation it bore excellent crops of grain, figs, and olives. The actual Land of Palestine itself consisted of about 11,000 square miles. But the territorial grant which God promised to Abraham’s seed extends from the Euphrates on the east to the “River of Egypt” on the west, and likely includes all the Arabian Peninsula (see Ge 15:18-21), an area in excess of 60,000 square miles.

God’s purpose was not to leave Israel in Egypt. He had promised their return to their Land. The time was at hand to fulfill that promise.

The phrase “flowing with milk and honey” first occurs in this text, though it is common in later Old Testament Books, Nu 13:27; De 26:9-15; 31:20; Jer 11:5; 32:22, et.al. It is not to be taken literally. It denotes a land of plenty.

Verse 8 lists five of the Canaanite tribes to be displaced to make room for Israel. This partial list does not include all those mentioned to Abraham (Ge 15:19-21). Added is the term “Hivites.” These people likely succeeded the Kadmonites of an earlier time.

Fuente: Garner-Howes Baptist Commentary

7. And the Lord said. Before he delegates to Moses the office of delivering his people, God encourages him in a somewhat lengthened address to the hope of victory and success; for we know how doubts enfeeble and hold back the mind with anxiety and care; Moses then could not engage in or set about his work earnestly until furnished with the confidence of divine assistance. Therefore God promises to be his guide, that in reliance upon such aid he may gird himself boldly to the warfare. From hence we may gather this general doctrine — that, however slow and unwilling we may naturally be to obey God, we must not turn away from any command when he assures us of success, because no stimulus can be stronger than the promise that his hand shall be always ready to help us when we follow whither he calls us. With this object God thus speaks before he makes mention of the vocation of Moses, that he may more cheerfully enter upon his work, in the assurance of a successful issue. Moreover, when God has founded the redemption of his people upon his gratuitous covenant, and therefore on his own free bounty, he adds another argument derived from his justice, namely, that it is impossible for the judge of the world not to help the oppressed and afflicted when they are undeservedly mistreated, and especially when they implore his assistance. This is true generally, that God will be the avenger of all unjust cruelty; but his special aid may be expected by believers whom he has taken into his friendship and protection. Accordingly, when he has declared that he has been moved by his adoption of this people not to desert it in its extreme necessity, he adds, in confirmation, that he has come to restrain their oppressors’ tyranny, since he has heard the cry of the afflicted. This was said at that particular time to encourage Moses; but it ought to afford no common consolation in the troubles of us all when we are groaning under any unjust burden; for God, whose sight was then so clear, is not now so blind as not to see all injustice, and to pity them that call upon him. Although the expression here used in the original, “seeing I have seen,” is a Hebraism, still it signifies that, while God delays and suspends punishment, his winking at men’s evil deeds is no proof that he does not behold them from heaven, and will in due time appear as their judge, for the words denote a continued observation — as much as to say, that even then he was beholding them, when by his quiescence he might have seemed to neglect the tribulation of his people. By adding that he had heard their cry, he indirectly rebukes their lukewarmness, since we do not read that they cried until compelled by their extremity and despair. Therefore there is no cause for wonder that they almost wasted away under their misfortunes before succor came, because their prayers were scarcely offered (41) after a long time. And not even then is it probable (as I said before) that they prayed earnestly; but God had more respect to his mercy and faithfulness than to their right and well-grounded preparedness. In these words the Spirit exhorts us to call upon God, and not to be stunned and stupified by our cares and sorrows, but to learn to fly straightway to this sacred anchor; as the Psalmist also says, “The eyes of the Lord are upon the righteous, and his ears are open unto their cry,” (Psa 34:15,) and as he testifies in another place, (Psa 65:2,) that he is a God that heareth prayer; thus does he anxiously invite us to this remedy whenever we are hard pressed. When he speaks of them as his “people which are in Egypt,” the apparent inconsistency does not a little tend to confirmation, implying that the promise which he made to Abraham with regard to inheriting the land of Canaan would not be without effect; for it would not accord with the truth of God that a people to whom an inheritance elsewhere was given should sojourn in Egypt, unless it was to be freed in the appointed season. It might also be understood adversatively — although a people dwelling in Egypt be far from the land of Canaan, and so might seem in a manner to be put away from me, still have I heard their cry. But the probable meaning is, that because it was not fit that a people which was to inherit the Holy Land should always remain sojourning elsewhere, therefore God would shortly deliver them. In the end of the verse the repetition in other words, “I know their sorrows,” is also an amplification of what came before.

(41) “Jusques a ce qu’il ait ete contraint jusques au dernier desespoir;” until they had been driven even to complete despair. — Fr.

Fuente: Calvin’s Complete Commentary

MAIN HOMILETICS OF THE PARAGRAPH.Exo. 3:7-10

THE CALLING OF A GREAT DELIVERER

I. His call was rendered necessary by intense national suffering. (Exo. 3:7).

1. The sufferings to which the Israelites were exposed. I have seen the affliction of my people. They were afflicted by a tyrant kinga hostile nationoppressive taskmastersunremunerative work. Surrounded as we are by all the advantages of freedom, and Christian influence, it is almost impossible for us to realize their sorrow. Oppression occasions the worstmost degradingmost painful suffering to men. These ancient people had happy memories still lingering in their mindsmemories of a godly ancestry,which would intensify the grief and degradation of their present condition. (i.) Politically they were prisoners. (ii.) Socially they were bondmen. (iii.) Commercially they were ruined. (iv.) Religiously they were degeneratehence their suffering. The grief of legal slavery is now almost banished from the world.

2. The Divine attention to the sufferings of the Israelites. God has deep sympathy with the sorrowful. (i.) God sees the pain of the oppressed. I have surely seen the affliction of my people. He knows the occasion of itthe men who augment it. He is cognisant not only of the secondary agencies of grief, but also of the primarynot only the cruel taskmastersbut also of the tyrant king who has commissioned them. (ii.) God hears the cry of the oppressed. And have heard their cry. The Divine Being is not deaf to the voice of human sorrow, especially when it comes from a penitent heart. This is testified by the moral experiences of the universe. The cries and prayers of the suffering not merely gain helpreliefbut also expose those by whom they are occasioned to the Divine displeasure. God saw the oppression of the Egyptians, and we cannot but connect this with their final overthrow in the Red Sea. We cannot occasion sorrow to others, without rendering ourselves liable to severe retributionespecially if we afflict the people of God. (iii.) God relieves the pain of the oppressed. He does not merely look in pityhear with compassionspeak in accents of tendernessbut He devises means for the destruction of the oppressorfor the freedom of the slave. He raises up a deliverer, whose life and heroism He joins to the sorrow-stricken people for the removal of their woe.

II. He was called to his mission by the immediate agency of God. (Exo. 3:10.)

1. His free agency was consulted. God does not force men into Christian serviceinto heroic and philanthropic effort. He does not employ unwilling agents. He merely callssometimes by loud voicesby the urgency of the caseby a providential opening. Man has the ability to objectrefuse. Thus the Divine Being comes into intimate contact with the lives of destined deliverersto refine their sympathiesawaken their enthusiasmto urge them to their great avocation. Such a call is honourable; it links men to the mercy and power of Godit is responsibleit links men to the sufferings of humanity. By willinglycheerfully responding to it we become, in a very high sense, co-workers with God, for the truest benefit of the race. Such calls to pious souls are varied and numerousmay they always find us obedient thereto.

2. His adaptability was considered. The divine calls to service are dependent upon moral characterintellectual power. God does not call wicked men to achieve the freedom of the suffering. He would not give them the visionnor would they have the faith to believe itnecessary to awaken them to the conviction of such great service. God does not call weak-minded men to this work of liberationbut those well learned in the literaturesciencehistory of their countrywhose moral nature has been well disciplined by solitudethrough long yearsand who have been previously lifted up to the elevation of the call He gives, and the service He requires. There was not another man in the whole nation more thoroughly qualified for this work than Moses. All his life had been one constant preparation, and an unconscious waiting for this hour. So that when the call of God sounded in his soul, all the discipline of his life became intelligible to him. And so, to-day, in calling men to the varied offices of Christian service, the Divine Being strictly contemplates their moral and intellectual qualifications Social considerations are subordinated. A shepherd may be called to accomplish the freedom of Israel. Hence the Divine call to human souls is

(1) Emphatic.

(2) Judicious.

(3) Hopeful.

III. He was definitely made acquainted with the mission he had to undertake. (Exo. 3:10.)

1. He was to pay a visit to royalty. He was commanded to go unto Pharaoh. There seems an apparent incongruity for a shepherd of the desert to demand an interview with the monarch of Egyptthere was a great disparity in their social position. But what Moses lacked in the social accidents of life, he more than made up in the moral. God had given him a visionhad held audience with him. Hence he was well qualified to meet Pharaoh. Any man who holds intimate communion with God, is fit companionship for the grandest king of the universe. The vision of the bush would awaken Moses to a strong sense of his manhoodto a consciousness of Divine aidhence he will go bravely to Pharaoh with the requirement of freedom. The visit was not to be one of mere courtesybut to demand the citizen rights of an enslaved nation. Christian men, in these days, are reluctant to visit kings on the errands of Godthey are timorousthey have not vision enough to inspire them with fortitudeat such times they should gather strength from their Divine communion and commission.

2. He was to achieve the freedom of Israel. That thou mayest bring forth my people, the children of Israel, out of Egypt. What a commission for one man to fulfilwith no armies but the unseen legions of heaven. Apparently unaided, be goes to the task. God sometimes calls men to arduous dutiesin which there appears but little likelihood of success. He clearly defines the duty of Christian service. He forewarns of its difficultiesthat they may not surprise or overwhelm. This arrangement is

(1) Merciful.

(2) Considerate.

(3) Accommodated to our weakness.

IV. In the performance of his mission he was animated by the highest hopes. (Exo. 3:8.)

1. He anticipated the freedom of Israel.

2. He anticipated conquest in the event of war

3. He anticipated residence in a land of beauty and fertility. God always animates those engaged in great service by great hopes. Lessons.

1. That God knows how to prepare men to become the deliverers of the good

2. That a divine call is requisite for the mission of life.

3. That human sorrow is pathetic and powerful in its appeal to God.

A PICTURE OF HUMAN SORROW

I. That God knows the sorrows to which His people are exposed. (Exo. 3:7.)

1. Because of the relationship He sustains to them. My people. Ancient Israel was a Divinely chosen nationpeculiarly favoured by heaven. This is but a faint type of the Divine regard for all devout souls. My people:

(1.) It indicates ownership.

(2.) It indicates endearment.

(3.) It indicates astonishment. We should imagine as the people of God, so truly loved, that Israel would have been shielded from sorrow altogether. We should have thought that their lives would have been pre-eminently jubilant. Are we not frequently surprised to find the choicest of Gods saints in circumstances of great trial? This is a problem the next world will better solve.

2. Because His omniscient eye is upon them. He sees their trials.

3. Because they are in the habit of making known their sorrows to Him by prayer.

II. That at the proper time God will deliver His people from sorrow. (Exo. 3:8).

1. Sometimes after it has been long continued.

2. Sometimes when least expected.

3. Sometimes by agencies once despised. Moses had previously tried to awaken within the Israelites feelings of brotherhoodbut he had been repulsedhis authority had been deniedyet this is the man Divinely sent to achieve the freedom of the nation. So, instrumentalities that have been rejected by us may one day be instrumental for our good. Let us despise no effort for our welfare, we may have to meet it again in the future.

III. That God uses human instrumentalities in the deliverance of His people from sorrow. God sends man to comfort his fellow-man.

1. Prepared by lifes discipline. It requires great preparation to fit man for the work of sympathy.

2. Encouraged by Heavens vision. Any man who is destined to aid, or mitigate the suffering of his fellows must have visions of the other worldof the painless lifeof Godto prepare his soul for contact with woe, that he may not be depressed thereby. Heaven only can teach a human soul how to console troubled hearts.

3. Called by Gods voice. God knows where to find men who are the most fitted to undertake errands of mercy and consolationappeals to their sympathiesat the same time authoritatively commissions them to the work.

THE TYPICAL CHARACTER OF MOSES CONSIDERED, AS THE DELIVERER, MEDIATOR, LAWGIVER, AND GUIDE OF ISRAEL

It will be our aim, in the present discourse, to exhibit Moses as the representative of our gracious Lord; and to shew, in a connected view, that the benefits conferred by the one upon Israel, are emblems and shadows of these spiritual mercies, which the other was manifested to bestow upon mankind.

I. Moses claims our first regard as a Deliverer. While Israel was groaning in Egypt, God was preparing the means of their deliverance. When we were dead in sin His compassion provided for our redemption. When the Israelites were arrayed to leave their captivity they numbered 600,000 on foot, besides women and children. Yet, in this vast multitude there was no deliverer, Moses only excepted. Nor could one be found, to redeem the world, from amongst its numbers. Moses was a man like unto his brethren, experienced the wants, and sympathized with the sorrows of Israel. He was well learned in the wisdom of Egypt. The rod of the Lord was put into his hand. Christ partook of our naturepossessed unsearchable wisdomwrought miracles. Moses made sacrifice to fulfil the duty with which God had charged him. Having respect unto the recompense of the reward. Christ made himself of no reputation, &c.

II. He is a type of Christ when we regard him as the appointed mediator between God and Israel. So overpowering in greatness did the Most High appear upon Mount Sinai, that the people placed Moses between themselves and the majesty of Heaven. Moses was qualified for this officeby cordial lovemeeknesslong sufferingdisinterestednessever watchful seal; so God could have no interest with men except through Christ, who is far more qualified for the office of mediator than Moses.

III. When we regard him in his office of Lawgiver to Israel. Israel had forgotten the sanctions and demands of the Divine covenant with Abraham amidst the rigours of their servitude. During the first part of their wilderness journey they were rather a band of fugitives, without order and regulations, than a people restrained by the influence of judicious legislation. It was necessary that some mode of government should be given to them. This was given by the Most Highthrough Moses. So, in the mournful captivity of the soul, the lust of the flesh, and the pride of life, oppose the will of God; and the fallen creature becomes a fatal law unto himself. Even when the condemnation of impiety is removed, and the fetters with which it bound all the passions, and faculties, and principles of the mind are broken, the liberated bond-servant needs a revelation of the Word of God, by which his conduct may be governed. Christ a law-giverassisted at the formation of the lawcan best explain itbest enforce it. The temporal deliverer could only give the law; he could not infuse a principle of holy obedience into its injunctions. He could not subdue the enmity of carnal affections. The Son of God alone can form us, by His grace, to the holiness of his own demand.

IV. When we regard him as the Leader and Guide of Israel. Israel did not at once reach the promised landtoilsomo journey. Moses was their guide. So, the Christian, who is journeying from the house of moral bondage toward heaven, has Jesus for his guide [Buddicoms Christian Exodus].

SUGGESTIVE COMMENTS ON THE VERSES

Exo. 3:7. My people.

1. Therefore we must love Him.
2. Therefore we must serve Him.
3. Therefore we must aid His Church.

I know their sorrows.

I. The Person.

1. He can help. This is demonstrated by all historyexperiencefrom the greatness of his powerthe fulness of His resourcesfrom the sympathetic ministries He has at command.

2. He will helpHagarDavidPeterprove this. He has promised to succour the tiredhas told men to cast their heart-burdens on Himself. The whole scheme of salvation is based on this fact. His arm brought salvation. He will therefore freely give us all things. What a mercy that troubled souls are not left to follow blind impulsereasonwe have a Divine Helper

3. He delights to help. Sympathy is the naturalhappy out-come of the heart of God. He heals the withered flower by the new life of spring tide. He heals troubled souls by imparting new spiritual energy. It is His joy to do so.

II. The knowledge.

1. It is certain. God knows the trials of humanityfrom whatever cause they may ariseunerringly. He cannot be deceived, or mistaken. What a consolation for the afflicted.

2. It is unlimited. God knows all the sorrows of the heartthose unwhispered to our nearest friendno matter to what sphere of life they relateno matter how trivial or how great.

3. It is compassionate. He does not investigate our sorrowto satisfy curiosityto become officiously acquainted with our circumstancesbut to sootheto relieve. Religion does not present to the troubled soul a stoicalmerely philosophical deitybut One who is touched with the feeling of our infirmity.

III. The Sorrow.

1. It may be long continued. Israel had been in bondage four hundred years. Our trials may be continuouslike a long winter nightlike a long polar winterwithout a ray of sunlightbut God has not forgotten to be gracious. His delay is part of the disciplinethe dawn of morning will come.

2. It may be deeply oppressive. As the poorest are not below Gods cognizance. neither are the greatest beyond His check.

3. It may be widely experienced. I know their sorrows

1. Therefore do not complain.
2. Therefore wait His time for deliverance.
3. Therefore seek His grace.

Israels bondage and freedom, a type of the worlds sorrow and Christs redemption:

1. Because Christ came down from heaven. 2 Christ came at the call of the worlds sorrow.
3. Christ came to achieve the worlds moral freedom.
4. Christ came to destroy the kingship of sin.
5. Christ came to lead men into happiness.
6. Christ came to awaken holy agencies for the spiritual welfare of the race. God usually speaks kindly to his servants to remove their fear at His appearing.

Jehovah resents the oppression of the Church.

1. Surely.
2. Speedily.
3. Continually.
4. Retributively.

Egypt is seen by God in all its oppression of His people.
Cruel exactors make Gods people cry aloud to Him in complaint and prayer.

Exo. 3:8. And I am come down to deliver them, God is said to descend

1. In accommodation to a human form of speech.

2. To show judgments on the wicked (Genesis 18.)

3. Perhaps to indicate the situation of Egypt, which was a low country.
4. To indicate some notable event about to follow. Babel.

To bring them up out of that land.

1. Of bad rulership.
2. Of wicked companionships.
3. Of hostile religious influences.
4. Of servile bondage.
5. There are many countries in the world where it is dangerous for Gods people to reside.

Unto a good land, and a large.

1. Canaan was large compared with Goshen.
2. God exchanges the situations of His people for their good.
3. God does not intend His people to remain long the slaves of any earthly power.
4. The spiritual Israel will in eternity enter into the fulness of these words.

Unto the place of the Canaanites. The Canaanites were the same whom the Grecians called Phnicians.

1. The Septuagint in the fifth of Joshua, for Canaanites reads Phnicians.
2. The woman whom our Saviour dispossessed of a devil, by Matthew is called Canaanitish, by Mark a Syro-Phnician.

3. These Canaanites are said to dwell near the sea (Num. 13:30), as did the Phnicians.

4. The Phnicians were noted for their deceit in buying; so the Canaanites are noted in scripture for their craft (Hos. 12:7).

The Canaanites and the Hittites, &c. A disinherited people:

1. Disinherited by God, as the Supreme Disposer of all territory.
2. As under a special curse.
3. As guilty of unrepented sin.
4. A warning for nations to-day.

Flowings of milk and honey are in the inheritance of the Church.
The place of wicked nations God can make the inheritance of His people.
God will make good his promise to the uttermost to give the Church its inheritance.

Exo. 3:9. God demonstrates that He hears the cry, and sees the oppression of His people and Church.

In times of hearing the cry of His Church, God watches the conduct of enemies toward it.

Exo. 3:10. Come now therefore. The Divine call to service:

1. It is persuasive, come.
2. It is immediate, now.
3. It is logical, therefore.

I will send thee unto Pharaoh:I. A vocation.

2. A preparation.
3. A commission.

That thou mayest bring forth My people. &c. A God-given task:

1. Arduous in its requirement.
2. Responsible in its exercise.
3. Glorious in its issue.
4. Unique in its character.

In the eighth verse God says, I am come down to deliver them out of the hand of the Egyptians; and in the tenth verse He says, I will send thee unto Pharaoh. Is there not a discrepancy here? If God Himself came down to do a work, why did He not go and do it personally? One word from Himself would surely have done more for the cause which He had espoused than all the words which the most gifted of His creatures could have used. Looking at this incident as standing alone, it does undoubtedly appear most remarkable that God did not personally execute what He had personally conceived. The thinking was His, so was the love; all the spiritual side of the case belonged exclusively to God; yet He calls a shepherd, a lonely and unfriended man, to work outwith painful elaboration, and through a long series of bewildering disappointmentsthe purpose which it seems He Himself might have accomplished with a word. We find, however, that the instance is by no means an isolated one. Throughout the whole scheme of the Divine government of the human family, we find the principle of mediation. God speaks to man through man. Undoubtedly, this is mysterious. To our imperfect understanding, it would seem that the direct personal revelation of His presence and glory would instantly secure the results which are so desirable, and yet so doubtful. It is here that Faith must lead us. Moreover, this principle of individual selection in the matter of all great ministries, is in keeping with the principle which embodies in a single germ the greatest forests. It is enough that God gives the one acorn, man must plant it and develope its productiveness. God works from the one to the many [City Temple].

Gods callis instant, and suffers no delay.
Though God needs no man, He calls some for the help of His people.
Such as God calls, He sends to bring about deliverance.
The mission of God may be of the poorest man to the greatest potentate.
Gods command is enough to empower the weakest man for the strongest work.

ILLUSTRATIONS

Exo. 3:7-8. As the bees, although they sometimes sting the hands and face of the owner and master of them, yet they be profitable in providing for him the sweet honey and wax: even so an enemy, although he persecute, injure, and wrong a good Christian, yet is he very profitable unto him, in furthering him to heavenward, if so be that by patience he possess his soul, and do pray for him, as our Saviour Christ and Stephen did.

The fish distressed, slides into the water, and is relieved; the bird flies to the dam, and is shrouded under her wings; the child runs to its parents; strike the dog, and he runs to his master; wound the soldier and he flies to the army; and by way of antiperistasis (the opposition of a contrary quality, by which the quality opposed acquires strength), cold makes the heat retire into the fire, and the force thereof is greater. Thus, if mere natural causes, whose goodness is finite, do cherish their effects, how much more shall God, whose goodness is infinite! It is He, and He only, that is the object of His peoples trust in the midst of their distress,He is the first cause of all things, and all things have recourse unto Him.

Exo. 3:9. Like as a father, having a young infant sick of some sore disease, though the child can speak never a word, is ready to help it; and if it can speak, yet, being full of pain, cannot call for things as it ought, yet, if the mother can by any signs guess at the meaning of it, she will accept as much of it as if it had spoken very plentifullyyea, though it should say one thing and mean another, she would give it according to the meaning of it: even so the Lord, who is filled with the bowels of compassion towards us in Christ, far above any father or mother, though he delighteth to hear us pray unto Him, yet, when, as by the extremity of our miseries, we are oppressed or distracted, so that we cannot in any orderly manner-pray unto him as we ought, he alloweth of the sighs and sobs that we offer up unto Him, and granteth not so much our words (which are none or few) as the meaning of His Spirit, which is plentiful in us [Cawdray].

Exo. 3:10. As Samson, though he had strength given him that he was able to have defended the Israelites, and revenged them of their enemies, yet he could not take upon him the government of the people until such time that the Lord had called him unto it: so, likewise the ministers of the Word, albeit they have never so notable gifts of knowledge, utterance, etc., yet they are not in any case to intrude themselves into the ministry, unless they have a particular calling from the Lord [Cawdray].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(7) The Lord said.Heb., Jehovah said. The God of Exo. 3:6 is Jehovah here, and again God in Exo. 3:11. (See the Note on Exo. 3:4.)

I have surely seen.Heb., seeing I have seen. It is not so much certainty as continued looking that is implied. (Comp. Exo. 2:25.)

Taskmasters.A different word from that similarly translated in Exo. 1:11, and one that implies cruel usage. It is sometimes rendered oppressors (Zec. 9:8).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

MOSES IS CALLED, Exo 3:7-10; AND GOD REVEALS THE MEMORIAL NAME, Exo 3:11-22.

7-10. God dispels the mystery, that had been so long thickening upon his providence, unfolds his plan, and gives Moses his commission .

Fuente: Whedon’s Commentary on the Old and New Testaments

The Command to go to Egypt

v. 7. And the Lord said, I have surely seen, “seeing I have seen,” a very emphatic expression, the affliction of My people which are in Egypt, the burdens which they were forced to bear, and have heard their cry by reason of their taskmasters, in the presence of the cruel drivers; for I know their sorrows, the pains and the suffering which they were enduring;

v. 8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Cf Gen 10:19; Gen 15:18. The land of Canaan, which was now inhabited by the Canaanitish tribes enumerated here, was to the children of Israel the Land of Promise, a good land on account of its great fertility, and a large or wide land in contrast to the present condition of oppression in the land of Egypt, a land overflowing with milk and honey, supremely rich in flowery and nourishing pastures.

v. 9. Now, therefore, behold, the cry of the children of Israel is come unto Me; and I have also seen the oppression wherewith the Egyptians oppress them.

v. 10. Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people, the children of Israel, out of Egypt. This was the object of the Lord’s explanation, to make Moses the leader of the people in effecting their deliverance from the bondage of Egypt. With. out the command and call of God no man should venture to undertake work in His kingdom. Even Christ glorified not Himself to be made a High Priest, Heb 5:5-6. Moses received an immediate call from God; His method at the present time is that of the mediate call, through the congregations or their representatives.

Fuente: The Popular Commentary on the Bible by Kretzmann

Exo 3:7. I have surely seen In Act 7:34 it is, I have seen, I have seen; (see note on ch. Exo 2:23, &c.) which is agreeable to the Hebrew, seeing, I have seen; the repetition implies God’s determined purpose to deliver the Israelites.

Fuente: Commentary on the Holy Bible by Thomas Coke

God repeats his assurances that his people may find the more confidence. Heb 6:17-19 . Reader! do not overlook that sweet appropriating term, my people.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Exo 3:7 And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

Ver. 7. For I know their sorrows. ] That is a sweet support to a sinking soul, that God knows all, and bears a part. “Your heavenly Father knows,” &c. Mat 6:32 That is enough.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

the LORD said = Jehovah said (Hebrew. ‘amar, requiring the words spoken). This expression occurs forty-five “sundry times” in Exodus, and in ten “divers manners” (see App-10), and compare Lev 1:1; Lev 5:14. Num 3:40, and see note on Exo 6:10.

(1) The LORD said, Exo 3:7; Exo 33:21.

(2) To Moses (or to “him”), Exo 4:2, Exo 4:4, Exo 4:6, Exo 4:11, Exo 4:19; Exo 6:1; Exo 7:1, Exo 7:14; Exo 9:22; Exo 10:1, Exo 10:12, Exo 10:21; Exo 11:1, Exo 11:9; Exo 14:26; Exo 16:4, Exo 16:29; Exo 17:5; Exo 19:9, Exo 19:10, Exo 19:24; Exo 24:12; Exo 32:7, Exo 32:9, Exo 32:33; Exo 33:1, Exo 33:17; Exo 34:1, Exo 34:27.

(3) To Moses to say unto Aaron, Exo 8:16.

(4) To Moses to say unto Pharaoh, Exo 4:21 (compare 22); Exo 8:20; Exo 9:1, Exo 9:13.

(5) To Moses to rehearse to Jos 17:14.

(6) To Moses to charge the people, Exo 19:21.

(7) To Moses to speak to the people, Exo 3:11. (compare Exo 3:2).

(8) To Moses to say to the children of Israel, Exo 14:15; Exo 20:22; Exo 33:5.

(9) To Moses and unto Aaron, Exo 9:8; Exo 12:43.

(10) To Aaron, Exo 4:27.

I have surely seen. Hebrew “seeing I have seen”. Figure of speech Polyptoton (App-6); see note on Gen 26:28. All begins with God. All is of His grace. Note the five statements in verses: Exo 3:7, Exo 3:8; and “My People”. Compare Deu 32:8, Deu 32:9.

Fuente: Companion Bible Notes, Appendices and Graphics

I have: Exo 2:23-25, Exo 22:23, Gen 29:32, 1Sa 9:16, Psa 22:24, Psa 34:4, Psa 34:6, Psa 106:44, Psa 145:19, Isa 63:9, Heb 4:15

by reason: Exo 1:11

I know: Gen 18:21, Psa 142:3

Reciprocal: Gen 4:10 – crieth Gen 16:11 – hath Gen 21:17 – heard Gen 29:31 – saw Gen 30:17 – General Gen 31:12 – I have seen Gen 31:42 – hath seen Exo 2:11 – burdens Exo 2:25 – had respect Exo 3:9 – the cry Exo 4:31 – looked Exo 6:5 – the groaning Exo 11:6 – General Lev 25:43 – rule Num 20:16 – we cried Deu 15:9 – he cry Jdg 2:1 – I made 2Sa 7:23 – went 2Sa 16:12 – the Lord 2Sa 22:7 – did hear 2Sa 22:28 – afflicted 2Ki 13:4 – the Lord 2Ki 13:23 – because of his covenant 2Ki 14:26 – saw the affliction 1Ch 17:21 – redeem Neh 5:1 – a great cry Neh 9:9 – didst see Job 10:15 – see Job 34:28 – they Job 35:9 – they make Psa 9:12 – he forgetteth Psa 12:5 – oppression Psa 35:22 – This Psa 102:20 – To hear Psa 107:13 – General Psa 119:153 – Consider Isa 5:7 – a cry Isa 19:20 – they shall Isa 52:5 – make Isa 54:11 – thou afflicted Isa 63:8 – Surely Lam 1:9 – behold Lam 3:32 – General Eze 16:6 – and saw Dan 9:18 – behold Zec 9:8 – for Act 7:34 – I have seen Rev 11:8 – Egypt

Fuente: The Treasury of Scripture Knowledge

3:7 And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their {h} taskmasters; for I know their sorrows;

(h) Whose cruelty was intolerable.

Fuente: Geneva Bible Notes