Exodus6
New American Standard
1Then the Lord said to Moses, “Now you shall see what I will do to Pharaoh; for under compulsion he will let them go, and under compulsion he will drive them out of his land.”
2God spoke further to Moses and said to him, “I am the Lord;
3and I appeared to Abraham, Isaac, and Jacob as God Almighty, but by My name, Lord, I did not make Myself known to them.
4I also established My covenant with them, to give them the land of Canaan, the land in which they lived as strangers.
5Furthermore I have heard the groaning of the sons of Israel, because the Egyptians are holding them in bondage, and I have remembered My covenant.
6Say, therefore, to the sons of Israel, ‘I am the Lord, and I will bring you out from under the labors of the Egyptians, and I will rescue you from their bondage. I will also redeem you with an outstretched arm, and with great judgments.
7Then I will take you as My people, and I will be your God; and you shall know that I am the Lord your God, who brought you out from under the labors of the Egyptians.
8I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you as a possession; I am the Lord.’”
9So Moses said this to the sons of Israel, but they did not listen to Moses on account of their despondency and cruel bondage.
10Now the Lord spoke to Moses, saying,
11“Go, tell Pharaoh king of Egypt to let the sons of Israel go out of his land.”
12But Moses spoke before the Lord, saying, “Behold, the sons of Israel have not listened to me; how then will Pharaoh listen to me, as I am unskilled in speech?”
13Nevertheless, the Lord spoke to Moses and to Aaron and gave them a command concerning the sons of Israel and Pharaoh king of Egypt, to bring the sons of Israel out of the land of Egypt.
14These are the heads of their fathers’ households. The sons of Reuben, Israel’s firstborn: Hanoch and Pallu, Hezron and Carmi; these are the families of Reuben.
15And the sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman; these are the families of Simeon.
16And these are the names of the sons of Levi according to their generations: Gershon, Kohath, and Merari; and the length of Levi’s life was 137 years.
17The sons of Gershon: Libni and Shimei, according to their families.
18And the sons of Kohath: Amram, Izhar, Hebron, and Uzziel; and the length of Kohath’s life was 133 years.
19And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations.
20Now Amram married his father’s sister Jochebed, and she bore him Aaron and Moses; and the length of Amram’s life was 137 years.
21And the sons of Izhar: Korah, Nepheg, and Zichri.
22And the sons of Uzziel: Mishael, Elzaphan, and Sithri.
23Aaron married Elisheba, the daughter of Amminadab, the sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.
24And the sons of Korah: Assir, Elkanah, and Abiasaph; these are the families of the Korahites.
25Now Aaron’s son Eleazar married one of the daughters of Putiel, and she bore him Phinehas. These are the heads of the fathers’ households of the Levites according to their families.
26It was the same Aaron and Moses to whom the Lord said, “Bring out the sons of Israel from the land of Egypt according to their multitudes.”
27They were the ones who spoke to Pharaoh king of Egypt about bringing out the sons of Israel from Egypt; it was the same Moses and Aaron.
28Now it came about on the day when the Lord spoke to Moses in the land of Egypt,
29that the Lord spoke to Moses, saying, “I am the Lord; say to Pharaoh king of Egypt all that I say to you.”
30But Moses said before the Lord, “Behold, I am unskilled in speech; how then will Pharaoh listen to me?”
Study Guide
Public-domain commentary and original-language notes for Exodus 6.
Chapter Summary
In this chapter: God renews his promise. (1–9). Moses and Aaron again sent to Pharaoh. (10–13). The parentage of Moses and Aaron. (14–30).
vv1-9
We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. Moses had been expecting what God would do; but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, and finishing his own work. God intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a God. More than this we need not ask, we cannot have, to make us happy. He intended his own glory: Ye shall know that I am the Lord. These good words, and comfortable words, should have revived the drooping Israelites, and have made them forget their misery; but they were so taken up with their troubles, that they did not heed God's promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from God's word and from his providence, and go comfortless.
vv10-13
The faith of Moses was so feeble that he could scarcely be kept to his work. Ready obedience is always according to the strength of our faith. Though our weaknesses ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. When Moses repeats his baffled arguments, he is argued with no longer, but God gives him and Aaron a charge, both to the children of Israel, and to Pharaoh. God's authority is sufficient to answer all objections, and binds all to obey, without murmuring or disputing, Php 2:14.
vv14-30
Moses and Aaron were Israelites; 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. Moses returns to his narrative, and repeats the charge God had given him to deliver his message to Pharaoh, and his objection against it. Those who have spoken unadvisedly with their lips ought to reflect upon it with regret, as Moses seems to do here. “Uncircumcised,” is used in Scripture to note the unsuitableness there may be in any thing to answer its proper purpose; as the carnal heart and depraved nature of fallen man are wholly unsuited to the services of God, and to the purposes of his glory. It is profitable to place no confidence in ourselves, all our sufficiency must be in the Lord. We never can trust ourselves too little, or our God too much. I can do nothing by myself, said the apostle, but I can do all things through Christ which strengtheneth me.
Key Words
אָמַר: to say (used with great latitude)
מֹשֶׁה: Mosheh, the Israelite lawgiver
עַתָּה: at this time, whether adverb, conjunction or expletive
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
עָשָׂה: to do or make, in the broadest sense and widest application
פַּרְעֹה: Paroh, a general title of Egyptian kings
חָזָק: strong (usu. in a bad sense, hard, bold, violent)
יָד: a hand (the open one (indicating power, means, direction, etc.),
שָׁלַח: to send away, for, or out (in a great variety of applications)
גָּרַשׁ: to drive out from a possession; especially to expatriate or divorce
Cross References
Exodus 6The Name 'God Almighty' (El Shaddai) by which God appeared to the patriarchs.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Direct repetition of Moses' objection and the metaphor of 'uncircumcised lips' from earlier in the chapter.
Supported by Matthew Henry, Matthew Poole, JFB
Fulfills the promise of deliverance 'with a strong hand' and 'stretched out arm'.
Supported by Matthew Henry, John Calvin, JFB
Explicates the significance of the divine Name 'Jehovah' / 'I AM' now fully revealed.
Supported by Matthew Henry, Matthew Poole, JFB
God remembers His covenant oath to judge the oppressor nation.
Supported by Matthew Poole, John Calvin
Traces the genealogy of Korah, son of Izhar, prior to his famous rebellion in the wilderness.
Mishael and Elzaphan, sons of Uzziel, are called to carry away Nadab and Abihu's bodies.
Supported by Matthew Poole
Highlights the zeal of Phinehas, son of Eleazar, and the everlasting covenant of priesthood given to him.
Moses' initial objection at the burning bush regarding his lack of eloquence and slow speech.
Supported by Matthew Poole, JFB
Pharaoh and the Egyptians urgently drive Israel out of the land, fulfilling verse 1.
Supported by Matthew Poole, John Calvin
The original establishment of the covenant promise regarding the land of Canaan.
Supported by Matthew Poole, John Calvin
The patriarchs specifically designated the land of Canaan as the land of their pilgrimage.
Supported by Matthew Poole, John Calvin
God hears the groaning of the children of Israel and remembers His covenant.
Supported by Matthew Poole, John Calvin
Moses repeats his complaint of having 'uncircumcised lips' or lacking eloquence.
Supported by Matthew Henry, JFB
Confirms the lineage of Amram, Jochebed, Aaron, and Moses.
Supported by Matthew Poole, JFB
Registers Aaron's four sons: Nadab, Abihu, Eleazar, and Ithamar, and their priestly roles.
The tragic end of Aaron's eldest sons, Nadab and Abihu, by offering strange fire.
Explicitly notes that the children of Korah did not perish in the rebellion of their father.
Prophetic summary celebrating God sending Moses and Aaron to bring Israel out of Egypt.
Historical psalm celebrating God sending His chosen servants, Moses and Aaron, to Egypt.
God's explicit self-revelation to Jacob as 'God Almighty'.
Supported by John Calvin
Refers to God lifting His hand (swearing) to give the land to Abraham's seed.
Supported by Matthew Poole
Illuminates 'uncircumcised lips' via the metaphorical use of uncircumcision for spiritual defects.
Supported by Matthew Henry
Fulfills the command to bring the children of Israel out of Egypt by their armies.
Stephen's discourse emphasizing that God sent this same Moses whom Israel had previously refused.
Reiterates the solemn divine declaration 'I am the LORD' as the basis of authority.
Supported by Matthew Henry, Matthew Poole, John Calvin
Echoes the charge to speak all that the Lord commands to Pharaoh.
Parallels Jeremiah's hesitation and sense of inadequacy in speech when commissioned by God.
Illustrates the people's ongoing anguish of spirit and deep despondency.
Supported by JFB
Explains why Reuben and Simeon are listed first, despite Jacob's sharp rebuke.
Supported by Matthew Poole