Exegetical and Hermeneutical Commentary of Exodus 6:5
And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
5. and I also. The pronoun is emphatic, I, the same who gave the promise of v. 4.
the groaning ] see Exo 2:24 (P).
keep in bondage ] Heb. make to serve, as Exo 1:13 (P).
remembered my covenant ] as Exo 2:24 (P): see also Gen 9:15-16 (P); Lev 26:42; Lev 26:45 (H); Eze 16:60.
Fuente: The Cambridge Bible for Schools and Colleges
5 8. And now He has heard the groanings of the patriarchs’ descendants in their bondage ( v. 5); and bids Moses tell them that He is Yahweh, and as such will deliver them from Egypt ( v. 6), will make them His people ( v. 7), and bring them into the land promised to their fathers ( v. 8).
Fuente: The Cambridge Bible for Schools and Colleges
And I have also heard the groaning of the children of Israel,…. For the Lord is not only the eternal and immutable Being in his purposes and promises, and a covenant keeping God; but he is compassionate and merciful, and sympathizes with his people in all their afflictions; he takes notice of their sighs and groans, as he now did those of his people in Egypt:
whom the Egyptians keep in bondage; and which was the reason of their groaning; their bondage being so hard and rigorous, in which they were detained by Pharaoh, who refused to let them go, though Moses in the name of the Lord had required him to do it:
and I have remembered my covenant; concerning bringing them out of Egypt into the land of Canaan, which he would quickly do, and thereby make it appear he was mindful of his covenant, which is indeed never forgotten by him, though it may seem to be.
Fuente: John Gill’s Exposition of the Entire Bible
5. And I have also heard the groaning. He assigns the reason why He so long had delayed to fulfill His promise, viz., because He would have His people sorely troubled, that He might more openly succor them in their affliction; besides, He chose that they should be unjustly oppressed by the Egyptians, in order that He might more justly rescue them from their tyrannical masters, as He had said to Abraham that He would avenge them after they had been afflicted. (Gen 15:13.) He therefore reminds them by this circumstance, that the due time for helping them had come; because, if they had been always treated humanely, and the laws of hospitality had been observed towards them, there would have been no cause for shaking off the yoke; but now, after that the Egyptians, regardless of all justice, had broken faith with them, it was just that the groaning and cries of His cruelly afflicted people should be heard by God. But He always expressly asserts that this depended on the covenant, both that the Jews might acknowledge him to be only bound to them by regard to His own free promise, and also that, being persuaded that He is true to His promises, they might more surely expect deliverance. The meaning of God’s “remembering” His promise I have elsewhere said to be, that he shews His remembrance of it by what He does. (73) What follows in the next verse, “Say unto the children of Israel, I am the Lord,” is intended to remove their doubts. It was a thing as impossible to human apprehension, to tear away this weak and unwarlike people from their cruel tyrants, as to rescue sheep from the jaws of wolves, and to preserve them in safety after they had been mangled and wounded by their teeth. Therefore God begins by declaring his incomparable power, to shew that there is no difficulty with Him in performing anything whatever, although incredible. Therefore, he adds, that he would “redeem them with a stretched-out arm, and with great judgments,” as much as to say, I will give miraculous proofs of my mighty power, which shall surpass all human apprehension. By “ judgments, ” (74) He means the manner of His dealing, which would at the same time testify His justice. For with the Hebrews this word means any disposition, method, order, or custom, and sometimes also measure. We say in French, facons notables ou estranges, (notable or strange fashions.)
(73) Vide Note on chap. 2. 24, “demonstrationem effectus.” — Lat.
(74) שפטים, judicial inflictions What C. has said of the latitude of the meanings assignable to this word, is rather true of the kindred noun, סשפט. — W
Fuente: Calvin’s Complete Commentary
Exo 2:24 ; Psa 106:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 6:5 And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
Ver. 5. I have also heard the groaning. ] He heareth “the young ravens that cry” Psa 147:9 unto him but by implication only, and with a hoarse voice unfit to move pity (whence also they have their name in the Hebrew – ). How much more his own covenanters!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
also. Read “I also have:” i.e. as well as thou.
children = sons.
remembered My covenant. All Israel’s blessings based on this. See Exo 2:24.
Fuente: Companion Bible Notes, Appendices and Graphics
the groaning: Exo 2:24, Exo 3:7, Psa 106:44, Isa 63:9
I have remembered: Exo 2:24, Gen 8:1, Gen 9:15, Psa 105:8, Psa 106:45, Luk 1:54, Luk 1:72
Reciprocal: Gen 15:14 – that Lev 26:42 – will I Num 20:16 – we cried Deu 26:7 – we cried Act 7:34 – I have seen
Fuente: The Treasury of Scripture Knowledge
Exo 6:5-6. I have heard the groaning of the children of Israel He means their groaning on occasion of the late hardships put upon them. God takes notice of the increase of his peoples calamities, and observes how their enemies grow upon them. I will bring you out: I will rid you: I will redeem you: I will bring you into the land of Canaan; and I will give it you Let man take the shame of his unbelief, which needs such repetitions, and let God have the glory of his condescending grace, which gives us such repeated assurances. With a stretched-out arm With almighty power: a metaphor taken from a man that stretches out his arm, to put forth all his strength.