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Exegetical and Hermeneutical Commentary of Exodus 6:14

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These [be] the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these [be] the families of Reuben.

14. These are the heads of their fathers’ houses ] The form of superscription, as often in P; e.g. Gen 10:1; Gen 11:10; Gen 25:13; Gen 46:8, Exo 1:1, Num 1:5; Num 13:4, &c. ‘Fathers’ house’ is an expression which occurs frequently in P and Chronicles, especially in connexion with genealogies. It means the ‘house,’ or family, descended, or reputed to be descended, from a single ancestor; it may thus denote even an entire tribe, as Num 17:2; but usually it denotes either the main subdivision of a tribe, which we might call a ‘clan,’ as Num 3:24, or the subdivision of a clan, i.e. a family, Exo 12:3. Here it denotes a clan: n ch, Pallu, eron, and Carmi, were the reputed ancestors of the four main subdivisions of the tribe of Reuben, which were called by the corresponding patronymics anochites, Palluites, &c. (Num 26:5 f., where ‘family’ is used in the largest sense of the word, equivalent to ‘clan’). Cf. here, ‘these are the families of Reuben.’

these are the families of Reuben ] The closing sub scription to such enumerations, even where it might seem superfluous, is also in the manner of P: cf. vv. 15b, 19b, 24b, 25b, Gen 10:20; Gen 10:31-32; Gen 25:16, Num 1:13; Num 13:16, &c.

Fuente: The Cambridge Bible for Schools and Colleges

14 27. Genealogies are frequent in P (Genesis 5, 11, Gen 25:12-16, Gen 46:8-27, &c.); and here, at his first mention of Moses and Aaron, he is careful to define their position among the descendants of Jacob: they belonged to the tribe of Levi, which claimed descent from Jacob’s third son, Levi, and the particulars about the descendants of the two elder sons, Reuben and Simeon ( vv. 14b 15), are introduced merely for the purpose of leading up to Levi, about which tribe more circumstantial particulars are given ( vv. 16 25). The particulars in vv. 14, 15, 16a are identical with those given in the list of Jacob’s descendants who came down into Egypt, Gen 46:9-11.

Fuente: The Cambridge Bible for Schools and Colleges

These be the heads – We have in the following verses, not a complete genealogy, but a summary account of the family of the two brothers. Moses records for the satisfaction of Hebrew readers, to whom genealogical questions were always interesting, the descent and position of the designated leaders of the nation. See Exo 6:26-27.

Fuente: Albert Barnes’ Notes on the Bible

Exo 6:14-27

These be the heads of their fathers houses.

The genealogy of the Church

I. That it was, humanly speaking, of very unpretentious origin.

II. That it was, morally speaking, of a very miscellaneous character. We have names in this list of very varied moral worth. Some noted for their piety, others remark, able for their profanity. The Church has now a mixed genealogy. All down through the ages the tares and wheat have been growing together, and they will do so until the harvest, which is the end of the world. The miscellaneous character of the Church is accounted for–

1. By the diversified temperaments of men.

2. By the diversified thinkings of men.

3. By the diversified character of men.

4. By the diversified alliances of men.

III. That it was, socially speaking, of very great influence. It had a great political influence. The Jewish nation was for a long time a theocracy. God was its king. Heaven was its parliament. The priests were of supreme influence in the nation. The community was eminently religious in idea and sentiment. Hence, from the names here recorded there comes out a great stream of social, moral, and political influence upon humanity to-day. (J. S. Exell, M. A.)

Lessons

1. Order in genealogy is useful to give right understanding of the Churchs line.

2. Heads of families in the Church have been too prone to mingle themselves in strange marriages (Exo 6:15). (G. Hughes, B. D.)

A panoramic glance at history

I. We see the mass of lives that are crowded into a brief era. The ages soon empty their contents into eternity.

II. We see how the minute details of individual life are lost in the aggregate of history. The heroes battles are forgotten. The remembrance of our great calamities is no more. The life of the greatest king is summed up into a sentence on the page of the worlds history.

III. We see the great effort of life to culminate in, and give prominence to, the birth of its heroes and emancipators. The whole of these lives were preparatory to the lives of Moses and Aaron. All before them were introductory. There is a gradual process in life. Life is ever trying to find emphatic expression in the conduct of the good. History makes this apparent.

IV. We see here that individual lives derive their greatness from the call of God to service, rather than from social considerations. (J. S. Exell, M. A.)

The genealogical table

We have here a genealogy of those two great patriots, Moses and Aaron, to show that they were Israelites, bone of their bone, and flesh of their flesh, whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the Prophet and Priest, the Redeemer and Lawgiver, of the people of Israel, and whose genealogy also was to be carefully preserved. The heads of the houses of three of the tribes are here named. Reuben, Simeon, and Levi are thus dignified here because they three were left under marks of infamy by their dying father; and Moses would put this peculiar honour upon them to magnify Gods mercy in their repentance and remission, as a pattern to them that should afterward believe: the two first seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish Church. (M. Henry.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 14. These be the heads] rashey, the chiefs or captains. The following genealogy was simply intended to show that Moses and Aaron came in a direct line from Abraham, and to ascertain the time of Israel’s deliverance. The whole account from Ex 6:14-26 inclusive, is a sort of parenthesis, and does not belong to the narration; and what follows from Ex 6:28 is a recapitulation of what was spoken in the preceding chapters.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This genealogy he describes here, to show the lineage of Moses and Aaron, by. whom this great work was to be effected. Only he promiseth in brief the genealogy of his two elder brethren. Reuben and Simeon, to make way for the third, which he intended more largely to insist upon. And he mentions them rather than any other, either to advance the favour of God in preferring that tribe before the descendants of their elder brethren; or to show that, although the parents were sharply censured, and rather cursed than blessed by Jacob, Ge 49, yet their posterity was not rejected by God, but received to mercy, and admitted to the same privilege with their brethren.

Fuente: English Annotations on the Holy Bible by Matthew Poole

14, 15. These be the heads of theirfathers’ houseschiefs or governors of their houses. Theinsertion of this genealogical table in this part of the narrativewas intended to authenticate the descent of Moses and Aaron. Both ofthem were commissioned to act so important a part in the eventstransacted in the court of Egypt and afterwards elevated to so highoffices in the government and Church of God, that it was of theutmost importance that their lineage should be accurately traced.Reuben and Simeon being the oldest of Jacob’s sons, a passing noticeis taken of them, and then the historian advances to the enumerationof the principal persons in the house of Levi [Ex6:16-19].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

These be the heads of their father’s houses,…. Not of the families of Moses and Aaron, but of the children of Israel, though only the heads of three tribes are mentioned; and some think that these three are taken notice of, to show that they were not rejected of God, though they seem to be rather cursed than blessed by Jacob; and that though they were guilty of very great crimes, as Reuben of incest, and Simeon and Levi of murder, yet they truly repented, and obtained mercy of God, and were honoured in their offspring, of whom an account is here given; but the two first seem to be taken notice of for the sake of the third, and that order might be observed, and that it might plainly appear that the deliverers of Israel were Israelites:

the sons of Reuben, the firstborn of Israel, Hanoch, and Pallu, Hezron, and Carmi; whose names, and the order in which they are put, are the same as in Ge 46:9 these be the families of Reuben; the heads of them, or from whence they sprung.

Fuente: John Gill’s Exposition of the Entire Bible

The Genealogy of Moses and Aaron. – “ These are their (Moses’ and Aaron’s) father’s-houses.” father’s-houses (not fathers’ house) is a composite noun, so formed that the two words not only denote one idea, but are treated grammatically as one word, like idol-houses (1Sa 31:9), and high-place-houses (cf. Ges. 108, 3; Ewald, 270 c). Father’s house was a technical term applied to a collection of families, called by the name of a common ancestor. The father’s-houses were the larger divisions into which the families ( mishpachoth), the largest subdivisions of the tribes of Israel, were grouped. To show clearly the genealogical position of Levi, the tribe-father of Moses and Aaron, among the sons of Jacob, the genealogy commences with Reuben, the first-born of Jacob, and gives the names of such of his sons and those of Simeon as were the founders of families (Gen 46:9-10). Then follows Levi; and not only are the names of his three sons given, but the length of his life is mentioned (Exo 6:16), also that of his son Kohath and his descendant Amram, because they were the tribe-fathers of Moses and Aaron. But the Amram mentioned in Exo 6:20 as the father of Moses, cannot be the same person as the Amram who was the son of Kohath (Exo 6:18), but must be a later descendant. For, however the sameness of names may seem to favour the identity of the persons, if we simply look at the genealogy before us, a comparison of this passage with Num 3:27-28 will show the impossibility of such an assumption. “According to Num 3:27-28, the Kohathites were divided (in Moses’ time) into the four branches, Amramites, Izharites, Hebronites, and Uzzielites, who consisted together of 8600 men and boys (women and girls not being included). Of these, about a fourth, or 2150 men, would belong to the Amramites. Now, according to Exo 18:3-4, Moses himself had only two sons. Consequently, if Amram the son of Kohath, and tribe-father of the Amramites, was the same person as Amram the father of Moses, Moses must have had 2147 brothers and brothers’ sons (the brothers’ daughters, the sisters, and their daughters, not being reckoned at all). But as this is absolutely impossible, it must be granted that Amram the son of Kohath was not the father of Moses, and that an indefinitely long list of generations has been omitted between the former and his descendant of the same name” (Tiele, Chr. des A. T. p. 36).

(Note: The objections of M. Baumgarten to these correct remarks have been conclusively met by Kurtz (Hist. of O. C. vol. ii. p. 144). 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. In the same way the genealogy before us skips over from Amram the son of Kohath to Amram the father of Moses without mentioning the generations between.)

The enumeration of only four generations, viz., Levi, Iohath, Amram, Moses, is unmistakeably related to Gen 15:16, where it is stated that the fourth generation would return to Canaan. Amram’s wife Jochebed, who is merely spoken of in general terms as a daughter of Levi (a Levitess) in Exo 2:1 and Num 26:59, is called here the “ aunt ” (father’s sister) of Amram, a marriage which was prohibited in the Mosaic law (Lev 18:12), but was allowed before the giving of the law; so that there is no reason for following the lxx and Vulgate, and rendering the word, in direct opposition to the usage of the language, patruelis , the father’s brother’s daughter. Amram’s sons are placed according to their age: Aaron, then Moses, as Aaron was three years older than his brother. Their sister Miriam was older still (vid., Exo 2:4). In the lxx, Vulg., and one Hebrew MS, she is mentioned here; but this is a later interpolation. In Exo 6:21. not only are the sons of Aaron mentioned (Exo 6:23), but those of two of Amram’s brothers, Izhar and Uzziel (Exo 6:21, Exo 6:22), and also Phinehas, the son of Aaron’s son Eleazar (Exo 6:25); as the genealogy was intended to trace the descent of the principal priestly families, among which again special prominence is given to Aaron and Eleazar by the introduction of their wives. On the other hand, none of the sons of Moses are mentioned, because his dignity was limited to his own person, and his descendants fell behind those of Aaron, and were simply reckoned among the non-priestly families of Levi. The Korahites and Uzzielites are mentioned, but a superior rank was assigned to them in the subsequent history to that of other Levitical families (cf. Num 16-17; Num 26:11, and Num 3:30 with Lev 10:4). Aaron’s wife Elisheba was of the princely tribe of Judah, and her brother Naashon was a tribe-prince of Judah (cf. Num 2:3). (Exo 6:25), a frequent abbreviation for , heads of the father’s-houses of the Levites. In Exo 6:26 and Exo 6:27, with which the genealogy closes, the object of introducing it is very clearly shown in the expression, “ These are that Aaron and Moses, ” at the beginning of Exo 6:26; and again, “ These are that Moses and Aaron, ” at the close of Exo 6:27. The reversal of the order of the names is also to be noticed. In the genealogy itself Aaron stands first, as the elder of the two; in the conclusion, which leads over to the historical narrative that follows, Moses takes precedence of his elder brother, as being the divinely appointed redeemer of Israel. On the expression, “according to their armies,” see Exo 7:4.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Genealogies of Reuben, Simeon, and Levi.

B. C. 1491.

14 These be the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben. 15 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. 16 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 an hundred thirty and seven years. 17 The sons of Gershon; Libni, and Shimi, according to their families. 18 And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years. 19 And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations. 20 And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years. 21 And the sons of Izhar; Korah, and Nepheg, and Zichri. 22 And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. 23 And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar. 24 And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. 25 And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families. 26 These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies. 27 These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron. 28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt, 29 That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee. 30 And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

I. We have here a genealogy, not an endless one, such as the apostle condemns (1 Tim. i. 4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God’s mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, v. 16. Note, The grants of God’s favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Ps. xc. 10); for now that God’s Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, v. 23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (v. 20); and it appears by Num. xxvi. 59 that it must be taken strictly for his father’s own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev. xviii. 12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26; Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (v. 26), and who spoke to Pharaoh on Israel’s behalf, v. 27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests.

II. In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (v. 13), and repeats, 1. The charge God had given him to deliver his message to Pharaoh (v. 29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God’s errand must not shun to declare the whole counsel of God. 2. His objection against it, v. 30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.

Fuente: Matthew Henry’s Whole Bible Commentary

Verses 14, 15:

“Fathers’ houses” denote “families,” as in 1Ch 4:38; 4:13; et. al. Those listed refer to the main families of the tribes of Reuben and Simeon, the actual sons of these patriarchs.

The list here corresponds with that of Ge 46:9, 10, but differs with that of 1Ch 4:24; Nu 26:12. In the latter reference, “Jemuel” is “Nemuel,” and “Zohar” is “Zerah.” The name of Ohad is omitted from the list in Nu 26:12, indicating that this family died out soon after Israel left Egypt. In 1Ch 4:24, “Jachon” is “Jarib.”

Fuente: Garner-Howes Baptist Commentary

14. These be the heads. The object of Moses here is to testify to all ages the origin of his race, that none may doubt that, in the free departure of the people, the promise given to Abraham was completed. For if the Israelites had gone forth under any other leader, there might have been some question as to the chief author of it; now, since Moses was chosen from that family, and from the posterity of Abraham, it more dearly appears that the whole matter was effected under the guidance of God. But although he enumerates not only the tribe of Levi, but begins with Reuben the first-born, and then subjoins Simeon, still it is easily seen that he especially refers to the tribe of Levi; yet, because the families of Reuben and Simeon came first in order, he fitly proceeds from them to the third. He does not, however, recount the others at present, because a more favorable opportunity would occur hereafter. This, then, is the point to be observed, that the minister of their deliverance, by whose hand God would ratify the truth of His promise, was chosen from the race of Abraham. And certainly we see how Satan in opposition has obscured, through profane writers, this memorable history with many fables, and especially when he cunningly endeavors to bury the race of Abraham. Moses, by divine wisdom, anticipates this subtlety, mentioning the heads of the families by name, lest there should be any obscurity about the origin of the nation.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.

Exo. 6:14. The heads of their fathers houses] It is obvious that Exo. 6:13-30 form a distinct section: indeed Exo. 6:30 resumes the very words of Exo. 6:13. The interjected portion might seem to interrupt the flow of the narrative; but on closer examination the conclusion that it could ill be spared is easily arrived at, since the genealogy given relates directly to the leading actors who are coming on the scene. The houses of Reuben and Simeon are given for the sake of introducing Levi; and Levi and his house are brought forward mainly for sake of exhibiting the tribal and family connections of Moses and Aaron. Note, accordingly, the climax attained in Exo. 6:26-27; and the return, then, to the point departed from at Exo. 6:13.

MAIN HOMILETICS OF THE PARAGRAPH.Exo. 6:14-30

THE GENEALOGY OF THE CHURCH

I. That it was, humanly speaking, of very unpretentious origin. The human origin of the Church was very humble. It was not born of kings. It was not the conquest of a renowned warrior. It was not the discovery of a bold adventurer. Its primitive social position was poor. Its numbers were few. Its ancestors were men of moral greatness. They were eminent for faith. Instance Abraham. These men are now the rulers of the world The few in the days of the old patriarch have multiplied as the stars of heaven.

II. That it was, morally speaking, of a very miscellaneous character. We have names in this list of very varied moral worth. Some noted for their piety, others remarkable for their profanity. At this time the Church was almost co-extensive with the Jewish nation. Nominally there was no line of separation. The religion was one of ceremony, and in this all the people could join. There were a few great and good souls who obtained a deeper insight into moral truth, and whose lives were rendered beautiful and powerful by an anticipation of some all-sufficient sacrifice in the future ages. But these were the exception. The spirit of the common multitude was confined within the conventional system of their grand worship. The Church has now a mixed genealogy. All down through the ages the tares and wheat have been growing together, and they will do so until the harvest, which is the end of the world. The miscellaneous character of the Church is accounted for:

1. By the diversified temperaments of men.

2. By the diversified thinkings of men.

3. By the diversified character of men.

4. By the diversified alliances of men.

III. That it was, socially speaking, of very great influence.

1. It had a great political influence. The Jewish nation was for a long time a theocracy. God was its king. Heaven was its parliament. The priests were of supreme influence in the nation. The community was eminently religious in idea and sentiment. Hence from the names here recorded there comes out a great stream of social, moral, and political influence upon humanity to-day.

A PANORAMIC GLANCE AT HISTORY

I. We see the mass of lives that are crowded into a brief era. We have here a great mass of names, each representing a distinct life of peculiar type and condition; they are all heaped together in ten or fifteen verses. They all lived within a comparatively brief period. The world is crowded with life. The ages are crowded with men. They soon empty their contents into eternity.

II. We see how the minute details of individual life are lost in the aggregate of history. There is very little recorded of the many lives that are here mentioned. In a few ages after death, the lives of men diminish into a mere name. The heroes battles are forgotten. The remembrance of our great calamities is no more. The life of the greatest King is summed up into a sentence on the page of the worlds history.

III. We see the great effort of life to culminate in, and give prominence to, the birth of its heroes and emancipators. The whole of these lives were preparatory to the lives of Moses and Aaron. All before them were introductory. There is a gradual process in life. Life is ever trying to find emphatic expression in the conduct of the good. History makes this apparent.

IV. We see here that individual lives derive their greatness from the call of God to service, rather than from social considerations.

SUGGESTIVE COMMENTS ON THE VERSES

Exo. 6:14. Sacred genealogy is made by Gods spirit to make clear the line of His Church.

Natural primogeniture may be allowed to such to whom the spiritual may be denied.
The multitude of the churches seed did arise from small beginnings.

Exo. 6:15. Order in genealogy is useful to give right understanding of the line of the Church.

Heads of families in the Church have been too prone to mingle themselves in strange marriages.

Exo. 6:16. The line of Levi is remarkable by Gods spirit. A poor stock may yield noble instruments for the salvation of the Church.

The fathers who lived long saw not all the promises fulfilled.

Exo. 6:17-19. Gradually God increaseth His Church. Third generations under God may add much more seed unto His Church.

Exo. 6:20. Incestuous marriages are not good, though by God sometimes passed over.

God can bring out His instruments and work from the sins of men.

Exo. 6:20-25. From generation to generation God continueth the succession of His Church.

God hath various ends in recording the good and bad in the genealogy of His Church.

Exo. 6:26-27. God would have His Church know the instruments, whom He calleth, though of low descent.

Gods commission maketh poorest instruments eminent for greatest deliverance of His people.
It is Gods work to make shepherds lead armies.
God entitles His poorest instruments to honour, even to face kings at His pleasure.
God honours His weak instruments to deliver His Church out of the hands of kings.
In Gods record, and at His pleasure, the poorest names are made eminent.

Exo. 6:28-30. In the day of instruments drawing back, God repeats His charge to quicken them.

Place as well as time for duty God orders in His charge.
The name of Jehovah carrieth enough in it to support His ministers.
Weakness of faith puts Gods servants sometimes upon their shifts to brave His work.
Bodily infirmities may discourage the minds of Gods servants from their work.
It is weakness to urge infirmities against Gods charge, who can heal them.

THE MINISTER TO DECLARE THE WHOLE COUNSEL OF GOD

Speak thou unto Pharaoh, king of Egypt, all that I say unto thee. Ministers must declare the whole counsel of God:

I. Notwithstanding the unwillingness of the people to hear it. Pharaoh would be displeased with the message that Moses delivered. It would excite his royal anger. Yet it must not be withheld. Prudence must be respected. Courage must be sought.

II. Notwithstanding the social position of those who hear it. Moses was to deliver his message to the king of Egypt. Wealth, fear of man, wish for fame, must not deter us from proclaiming the entire counsel of God.

Excuses:

1. I am slow of tongue.
2. I am low in purse.
3. I am feeble in energy.

ILLUSTRATIONS

BY
REV. WM. ADAMSON

Growth! Exo. 6:14. Earth and sea and sky furnish illustrations of the growth of Christianity.

1. Earth! Go forth by day, and count if you can the blades of grass on the Surface of the field, their bristling spears flashing back the gleam of heavens sunshine like swords of steel; converts to God are green in the city as grass upon the earth.
2. Sea! How do the waters cover the sea? Do they not flow into its most profound caverns and secret recesses? And so the earth is full of the knowledge of the Lord as the waters cover the sea.
3. Sky! Go forth by night, and gaze upon the jewelled heavens, whose diamond pointless are thickly set on the purple-hued ring that wreathes Jehovahs finger! Attempt to enumerate those constellations rising tier above tiervast beyond the utmost stretch of imagination! Even these are made witnesses to us of the growth and numbers of the Church of Christ, who are to become as innumerable and glorious as the stars in the everlasting firmament.

Yes! countless as the stars of heaven,

Or as the early dew,

And entering the eternal halls,

In robes of victory,

That mighty multitude shall keep,

The joyous Jubilee.

Church! Exo. 6:14. Very humble was the origin of the Church, whether we look at the father of the faithfulor at the founder of the faith. Abraham was a cipher till God put the figure one before him: Jesus was the child of a village maiden, till the Spirit of the Lord anointed Him; while the fishermen of Galilee were ignorant and unlettered. But how great has been the influence of the Church, which humanly speaking was of very unpretentious origin! Humble as is the sand-reed which grows on the sandy shores of Europe, how great is its influence! Its roots penetrate to a considerable depth, and spread in all directions, writes Hartwig, forming a network which binds together the loosest sands; while its strong, tall leaves protect the surface from draught, and afford shelter to small plants, which soon grow between the reeds, and gradually form a new green surface on the bed of sand. But for this sand-reed, the sea wind would long since have wafted the drift far into the interior of the countryconverting many a fruitful acre of England and France into a waste. Lowly as is the origin of the Christian Church, vast have been its influences in preserving society, humanity, and morals from desert draught and wilderness waste. Its roots have penetrated deep, and spread far and wide into the civilization of every country; and in the great blast of Satanic wind which soon will endeavour to engulf the human race beneath the drift-sand of infidelity and godlessness, the Church will evidence how wondrously extensive her influence is.

Nations shall seek her pillard shade,
Her leaves shall for their healing be;
The circling flood that feeds her life,
The blood that crimsond Calvary.

Genealogies! Exo. 6:14. Dr. Hamilton likens these to rugged cliffs, which claim more than a sterile grandeur. Bleak and barren though they seem, there is a well-spring at their foot. It is from these dreary crags that the fountain of Christs manhood takes its rise. And as you follow the stream from Ur of the Chaldees to the manger of Bethlehem, you find how faithful the promisesand how watchful the Providence which through all the eventful centuries kept afloat and guided on the ark of the advent.

For that wondrous Ark

Lived in the safeguard of Jehovahs eye;
His power secured it, and his wisdom guides.

Grant.

Generations! Exo. 6:20. This successive flow and swell of the Church in her generations has been likened by Miss Cobbe to the Nile. Doubtless if we could standas so many brave hearts have striven to dobeside the fountain of the Nile, it would be hard to think that little trickling stream was actually the same as the great river of Egypt; and that it should grow and swell deeper and stronger, receiving the floods of heaven and the tributes of earth, till at last it rolls in resistless seas of water, bearing fertility and blessing over the land. Were a being from some far stellar worldunfamiliar with Natures growthto find his way to earth, how hard would it be for that visitant to realise that from the acorn which you held in your hand there had sprung that giant oak with its gnarled trunk of a thousand circles, ten thousand boughs and million-tongued leaves, amid which the birds carolled their notes, and beneath whose extensive shade man and beast found shelter and repose. So with the Church. But before ONE EYE, both river, tree, and church were self-evident Jehovah sees them all mapped out from their source and entrance in weakness to their summit and end in power. The successive generations of the Church are all part of one mighty plan, which has its climax of loftiness and acme of perfection in that majestic benediction rising on the bosom of the universe of eternity, and reflecting on its ever-swelling surface the infinite glory of Jehovah, who says, I am the LORD.

Let us then rejoice and sing;

Tis the marriage of the Lamb;

And the Bride is ready; raise

Raise the everlasting Psalm.

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

THE FAMILY OF MOSES.

(14) These be the heads of their fathers houses.Genealogies have always had a special interest for the Semitic races. They occupy quite as prominent a position in Arabian as in Jewish history. The descent of a man who aspired to be a leader would be a subject of curiosity, with a Semitic people, to all those who submitted themselves to his guidance; and Moses naturally inserts his at the point where, fully accepting the post of leader, he came forward and commenced his struggle with Pharaoh for the emancipation of his nation. A fathers house is a family. (See Num. 1:2; Num. 1:18.)

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

(14, 15) Reuben . . . Simeon.It fixes the position of the family of Levi in the house of Jacob to commence the genealogy with a mention of the two elder brothers. As, however, the writer is really concerned only with the Levites, the families of Reuben and Simeon are dismissed with the briefest possible notice. Nothing new is rocorded of them. (See Gen. 46:9-10.)

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

The Genealogy of Moses and Aaron

v. 14. These be the heads of their father’s houses. The tribes were considered as branching off first into families, or clans, or heads of the father-houses; these again branch off into the father-houses themselves. The sons of Reuben, the first-born of Israel: Hanoch, and Pallu, Hezron, and Carmi; these be the families of Reuben. Cf Gen 46:9; 1Ch 5:3.

v. 15. And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, the son of a Canaanitish woman; these are the families of Simeon. Cf Gen 46:10; 1 Chronicles 4-24.

v. 16. And these are the names of the sons of Levi according to their; generations: Gershon, and Kohath, and Merari, Gen 46:11; and the years of the life of Levi were an hundred and thirty and seven years.

v. 17. The sons of Gershon: Libni and Shimi, according to their families.

v. 18. And the sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were an hundred thirty and three years.

v. 19. And the sons of Merari: Mahali and Mushi; these are the families of Levi according to their generations.

v. 20. And Amram took him Jochebed, his father’s sister, to wife; and she bare him Aaron and Moses; and the years of the life of Amram were an hundred and thirty and seven years. Cf 1Ch 6:1-3. Note that the sum of the ages of these three generations, plus the age of Moses at the time of the Exodus, is four hundred eighty-seven years; so there is no difficulty in making Bible chronology fit. of the three children of Amram and Jochebed, Aaron was three years older than Moses, and Miriam was older than either.

v. 21. And the sons of Izhar: Korah, and Nepheg, and Zichri.

v. 22. And the sons of Uzziel: Mishael, and Elzaphan, and Zithri. These were the cousins of Moses and Aaron.

v. 23. And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife, a woman of the tribe of Judah, 1Ch 2:10; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.

v. 24. And the sons of Korah: Assir, and Elkanah, and Abiasaph; these are the families of the Korhites.

v. 25. And Eleazar, Aaron’s son, took him one of the daughters of Putiel to wife; and she bare him Phinehas. These are the heads of the fathers of the Levites according to their families, the heads of the father-houses.

v. 26. These are that Aaron and Moses to whom the Lord said, Bring out the children of Israel from the land of Egypt according to their armies. Although the heads of the father-houses of Reuben and Simeon were also mentioned, the genealogy was here inserted chiefly for the sake of showing the family relations of Moses and Aaron.

v. 27. These are they which spake to Pharaoh, king of Egypt, to bring out the children of Israel from Egypt; these are that Moses and Aaron, Moses being mentioned in first place again on account of his leadership at the time of the Exodus. The men through whom the Lord performed such great works occupy a place of honor in the history of the Lord’s kingdom.

Fuente: The Popular Commentary on the Bible by Kretzmann

By a reference to other parts of scripture this descent may be more fully explained. See Gen 46:9 , etc. 1Ch 6:1-16 ; Num 3:17 .

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

Exo 6:14 These [be] the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these [be] the families of Reuben.

Ver. 14. These be the heads. ] This is a digression, to show the descent of Moses and Aaron. Digressions in divine discourses are not always and absolutely unlawful. God’s Spirit sometimes draws aside the doctrine, to satisfy some soul which the preacher knows not: and sparingly used, it quickeneth attention.

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

Moses and Aaron shown to be the crown of the previous pedigrees. They gather the “heads” who are to speak to Pharaoh, Exo 6:27.

Fuente: Companion Bible Notes, Appendices and Graphics

the heads: Exo 6:25, Jos 14:1, Jos 19:51, 1Ch 5:24, 1Ch 7:2, 1Ch 7:7, 1Ch 8:6

The sons: Gen 46:9, Gen 49:3, Gen 49:4, Num 26:5, Num 26:6, 1Ch 5:3

these be: Num 26:7, Jos 13:15, Jos 13:23

Reciprocal: Gen 35:22 – Now the sons Gen 46:8 – the names Exo 1:1 – General Num 1:2 – after Jos 21:1 – the heads 1Ch 5:1 – he was

Fuente: The Treasury of Scripture Knowledge

Exo 6:14. This genealogy ends in those two great patriots, Moses and Aaron, and comes in here to show that they were Israelites, bone of the bone, and flesh of the flesh of those whom they were sent to deliver; raised up unto them of their brethern, as Christ also should be, who was to be the Prophet and Priest, the Redeemer and Lawgiver of the house of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Genesis 46. Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish Church.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

6:14 These [be] the heads {e} of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these [be] the families of Reuben.

(e) This genealogy shows whom Moses and Aaron came from.

Fuente: Geneva Bible Notes

The selective genealogy (cf. Num 3:27-28) of Moses and Aaron accredits these men as God’s divinely appointed messengers (prophets) to the Israelites.

Moses’ Family Tree (Exodus 6:14-27)

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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