CHAFTER VI. a strong hand b shall he drive them THEN do to Pharaoh: for a with a strong a ch. 3. 19. reconcile the adverse providence with the promise and the commission which he had received. He had indeed been taught to anticipate Pharaoh's refusal to let the people go, but he was taken by surprise on finding their burdens increased. It seemed to him that his mission was utterly abortive, and that thus far not one step had been taken towards their deliverance. But guided by the light of his experience, and that of thousands of others in subsequent times, we can put a more discreet construction upon this apparently mysterious style of dispensation. To us it is not a strange spectacle to see the most merciful counsels of God ushered in by a train of events apparently the most disastrous; to see his dearest servants reduced to the utmost straits just when he is ready to appear for their deliverance; and to witness the best directed endeavors for men's conviction and conversion, but exasperating their corruptions, confirming their prejudices, hardening their hearts, and sealing them up under unbelief. This result is suffered to take place in infinite wisdom that we may learn to cease from man, and that the divine interpositions may be more endeared to the hearts of those that wait for them. CHAPTER VI. 1. Then the Lord said unto Moses, &c. That is, in answer to the complaining tenor of his address mentioned at the close of the preceding chapter, to which this verse properly belongs. It is somewhat singular, indeed, that it should have been separated from it, for with this verse ends the fourteenth section, or Sabbath day's reading of the Law; a division very clearly marked in 2 And God spake unto Moses, and said unto him, I am the LORD: b ch. 11. 1. & 12. 31, 33, 39. the Hebrew Scriptures.-The murmur ing spirit in which Moses appealed to God might have been justly met by a stern rebuke. But in the tone of gentle. ness and kindness in which this answe is couched we read no reproach of the infirmity, not to say perverseness, which had appeared in Moses' language. Thus long-suffering and indulgent is the Father of mercies towards his offending children. By an emphatic repetition of the promise before given, Ex. 3. 20, he silences the complaints of his servant and assures him not only of ultimate but speedy success in his embassy to the king.. ¶ Now shalt thou see. Your seeing this result shall not long be delayed. The words perhaps imply a tacit reproof of his former incredulity; q. d. I perceive you are slow to believe what I assured you, ch. 3. 19, 20, I would do to Pharaoh. Therefore you shall very shortly have evidence that will convince you.— - With a strong hand shall he let them go, &c. The 'strong hand' here mentioned is to be understood both of God and of Pharaoh. Pharaoh should by the sudden exercise of his kingly power and with great urgency send them forth out of Egypt; but to this he should himself be compelled by the strong hand' of God put forth the terrific judgments of the plagues. The language of the promise, it will be observed, becomes more intense in the final clause. He shall not only be brought at last to consent to the departure of Israel, but shall be impelled himself by the pressure of the divine judgments to urge and hasten it with the utmost vehemence. 2. And God spake unto Moses, &c Whether this is to be regarded as a 3 And I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty, but by my name d JEHOVAH was I not known to them. d ch. 3. 14. Ps. 68. 4. & 83. 18 John 8. 58. Rev. 1. 4. to be understood in their most exact and literal import, as teaching that the name c Gen. 17 1. & 35. 11. & 48. 3. continuation of the address commenced in the preceding verse, or whether it was spoken to Moses on some subse-Jehovah' was utterly unknown to the quent occasion, is not easily determined. However this may be, the drift of the words is undoubtedly to show the sure foundation on which the fulfilment of the promise of deliverance rested. To this end he begins by declaring himself under the significant name of 'Jehovah,' by which he designed hereafter to be more especially recognized as the covenant God of their race. Hitherto the august title of 'Lord God Almighty' (El Shaddai) had been that with which they had been most familiar, and which had afforded the grand sanction and security to all his promises. In their various wanderings, weaknesses, and distresses, they had been encouraged to trust in a Being omnipotent to protect them, all-sufficient to supply their wants. But their posterity were henceforth to know him by another name, under a new character, even the incommunicable name Jehovah,' which denotes eternal unchangeable self-existence; deriving nothing from any, but conferring upon all, life, and breath, and all things; who is above all, through all, and in all; the same yesterday, to day, and for ever.' This glorious name he puts significantly in contrast with that by which he was known to Abraham, Isaac, and Jacob, in order to minister to his people a more abundant ground of hope and confidence. 6 3. By my name JEHOVAH was I not known to them. Gr. 'My name 'Lord' I did not manifest unto them.' Chal. 'My name Adonai' I showed not.? A twofold mode of interpretation divides into two classes the great mass of commentators upon this passage. (1.) It is maintained by some that the words are ancient patriarchs, and was first revealed to Moses at the burning bush, where, when he asked the name which he should announce to Israel, God declared himself by the sacred denomination "I am that I am,' which is of the same origin and import with Jehovah,' and said moreover of the title 'Jehovah,' this is my name for ever, and this is my memorial unto all generations.' The advocates of this opinion, in answer to the objection that the name in question must have been known long before this, as it occurs in repeated instances in the course of the book of Genesis, reply, that as there is no evidence that the book of Genesis was written till after the divine appearance at Horeb, when this title was first revealed, the mere fact of Moses' making use of the name 'Jehovah' in that book is no sufficient proof that the name was known to those of whom he writes, any more than his mention of a place called 'Dan' in the time of Abraham, Gen. 14. 14, proves that the place was at that time known by this name, whereas it was then called 'Laish.' They contend farther, that as Moses wrote for the benefit of those of his own age and their posterity, it was specially fitting, that in writing the history of the Israelitish race from its earliest period, he should proleptically employ that peculiar name by which the Most High would be known as their God, the very same God who brought them out of Egypt, and who, a little before that deliverance, had made this his name known to them as that by which he would especially be called in memory of that great event. As to the passages where the patriarchs are re presented as expressly addressing the the things promised. They believed in Lord by his title 'Jehovah,' as for in- these things, but they had not lived to stance, Gen. 15. 2, these, they say, are see the actual accomplishment of them; corrupted in the original text, and that they had not experimentally known later writers have substituted 'Jehovah' them. The time, however, was now for 'Elohim or Adonai,' which Moses come, when God was to be known by undoubtedly wrote, and this hypothe- his name 'Jehovah,' in the doing of sis, it must be confessed, is somewhat what he had before decreed, and the fulfavored by the variation of several of filling of what he had before promised. the ancient versions from the present Accordingly in the words immediately Hebrew reading. See Geddes' Critical following, which may be regarded as Remarks on this passage, who observes, exegetical of the title under considerathat if the name 'Jehovah' were known tion, God goes on to assure them that before it was here communicated to Mo- he will make good his promise by estabses, and were the common appellation lishing his covenant. Agreeably to this of the God of the patriarchs, the ques-mode of interpretation it appears from tion of Moses, Ex. 3. 13, was needless, other passages that God is said to make was impertinent; for God had before himself known under the high designa. told him, v. 6, that he was 'the God of tion of 'Jehovah' by bringing to pass his (Moses') fathers, the God of Abra- the grand predicted events of his provi ham, the God of Isaac, and the God of dence. Thus, Ex. 7. 5, 'And that the Jacob.' It is clear then that Moses, by Egyptians shall know that I am Jeasking, what was the name of this same hovah, when I stretch forth my hand God of his fathers, knew not that he upon Egypt.' Again, v. 17, 'Thou shait had any particular name; and that par- know that I am Jehovah; for I will ticular 'Jehovah' is now, for the first strike with the rod that is in thine hand time, made known as the peculiar God upon the rivers, and they shalt be turned of the Israelitic nation.' These are the into blood.' Ezek. 28. 22, 'And they principal arguments adduced in favor shall know that I am the Lord (Jehoof the first hypothesis. (2.) Others, vah) when I shall have executed judg and we think for better reasons, under-ments in her and shall be sanctified in stand the words as implying, not that the literal name Jehovah' was unknown to the ancient fathers who preceded Moses, but that its true, full, and complete import-its force, burden, and pregnant significancy, was not before known; whereas now and hereafter, the chosen people should come to understand this august name, not in the letter merely, but in the actual realization of all which it implied. The name 'Jehovah,' as before remarked, natively denotes not only God's eternal existence, but also his unchangeable truth and omnipotent power, which give being to his promises by the actual perform-to be understood as an absolute but a ance of them. Now, although Abraham, Isaac, and Jacob, had received promises, yet they had not enjoyed 6 her.' It may be observed, moreover, that the Lord is not called 'Jehovah' till after he had finished the work of creation, Gen. 2. 4; and in like manner Christ, having fulfilled all things pertaining to our redemption, which is the new creation, manifested himself under the same significant name, not in its letter but in its interpretation, when he declared himself, Rev. 1. 8, 17, 18, to be 'the Alpha and the Omega, the beginning and the ending, the Lord who is, and who was, and who is to come, even the Almighty.' The words of Moses, therefore, it is contended, are not comparative negative; for that the literal name 'Jehovah' was known to the patriarchs, is indubitable, from the fol 4 e And I have also established my covenant with them, f to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. 5 And g I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage and I have remembered my covenant. 6 Wherefore say unto the children of Israel, h I am the LORD, and I e Gen. 15. 18. & 17. 4, 7. f Gen. 17. 8. & 28 4. g ch. 2. 24. h ver. 2, 8, 29. i ch. 3. 17. & 7. 4. Deut. 26. 8. Ps. 81. 6. & 136. 11. 12. lowing passages; Gen. 9. 26, Noah in his benediction of Shem says, 'Blessed be the Lord (Jehovah) God of Shem.' Gen. 15. 2, 'And Abraham said, Lord (Jehovah or Jehovih) God, what wilt thou give me?' Gen. 22. 14, 'And Abraham called the name of that place Jehovah-jireh.' Certainly then the name 'Jehovah' must have been known to him. And so also to Isaac, Gen. 27, 7; and to Jacob, Gen. 28. 20, 21. Such comparative modes of speech are not unfrequent in the Scriptures. Thus Jer. 7. 22, 23, 'For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices. But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people;' i. e. I gave no commandment respecting ritual duties compared with the importance which I attached to moral duties. Otherwise it is evident that the language of the Most High militates with the recorded facts in the sacred history. 4. I have also established my covenant with them. Heb. p hakimothi, have made to stand, have erected.To give them. That is, not in their own persons, but in their posterity. 5. I have remembered my covenant. That is, I still bear in vivid remem will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will k redeem you with a stretchedout arm, and with great judgments: 7 And I will take you to me for a people, and mI will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out n from under the burdens of the Egyptians. k ch. 15. 13. Deut. 7. 8. 1 Chron. 17. 21. Neh. 1. 10. 1 Deut. 4. 20. & 7. 6. & 14. 2. & 26. 18. 2 Sam. 7. 24. m Gen. 17. 7, 8. ch. 29. 45, 46. Deut. 29. 13. Rev. 21. 7. n ch. 5. 4, 5. Ps. 81.6. brance my covenant entered into with Abraham, Gen. 15. 10. 11, and confirmed with solemn rites, in which I promised that I would judge that nation which should afflict his seed. 6, 7. I am the Lord (Jehovah), and I will bring you out-will rid—will redeem-will take, &c. These verbs are all, in the original, in the past instead of the future tense, denoting the absolute certainty of the accomplishment of the things promised, though for the present they were merely in futurition. But where God becomes a covenant ‘Jehovah' to any soul or any people, the unfailing effect is to put his every promise into being, and it should not be forgotten that in Christ, under the Gospel, he becomes emphatically such to his church. Here the precious and glo. rious titles 'El Shaddai' and 'Jehovah,' power and performance, are sweetly combined in the person of him in whom the promises are all yea and amen.— ¶ With a stretched-out arm. The word here rendered 'stretched-out,' may also be rendered lifted up,' or 'high,' as it is in fact by the Chal. and Latin Vulgate. The expression is borrowed from the circumstance of men's stretching out and lifting up their arms and hands with a view to strike their enemies with greater force. In order to which, it was usual in those Eastern countries 6 8 And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD. 9 ¶ And Moses spake so unto the o Gen. 15. 18. & 26. 3. & 28. 13. & 35. 12. where their outer garments were of a loose and flowing kind, to fling them aside that they might not hinder or weaken the effect of the intended blow. It is in allusion to this that the expression making bare his holy arm,' is applied to the Most High, Is. 54. 10, in speaking of the inflictions of his wrath upon his enemies. 8. Concerning the which I did swear to give it. Heb. nasathi eth yadi, have lifted up my hand; an expression taken from the common custom of elevating the hand to heaven when taking an oath. Dan. 12. 7, 'And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware, &c.' See Deut. 32. 40. Is. 62. 8. 9. They hearkened not unto Moses for anguish of spirit, and from cruel bondage. Heb. mikkotzer ruah, for shortness, or straitness of spirit. That is, from extreme dejection and discouragement of soul, mingled with irrritation and impatience. That this is the force of the original will appear from the usage in the following passages. Prov. 14. 29,' He that is slow to wrath is of great understanding; but he that is hasty of spirit (Heb. 7 ketzar ruah) exalteth folly.' Job, 21. 4,' And if it were so, why should not my spirit be troubled (Heb.ph tiktzar, shortened).' Numb. 21. 4, 'And the soul of the people was much discouraged (Heb. p shortened) by reason of the way.' Judg. 16. 16, 'And it came to pass, when she pressed him children of Israel: pbut they heark ened not unto Moses, for anguish of spirit, and for cruel bondage. 10 And the LORD spake unto Moses, saying, 11 Goin, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. P ch. 5. 21. daily with her words, and urged him so that his soul was vexed (Heb. p shortened) unto death.' The Gr. renders it from feeble-mindedness,' the same word in effect and nearly in form as that which occurs, 1 Thes. 5. 14, Comfort the feeble-minded.' It is to this pe. riod probably that allusion is had, Ex. 14. 12, 'Is not this the word that we did tell thee in Egypt, saying, Let us alone that we may serve the Egyptians, for it had been better for us to serve the Egyptians than that we should die in the wilderness;' which words in the Samaritan version are inserted in this place. To such a pitch of disheartening anguish had their sufferings wrought them that they chose to have all farther proceedings relative to their deliverance stayed. So heavy was their affliction, and so grievously had they been of late disappointed, that they can neither believe nor hope any longer; and the message now delivered by Moses was like a charming song upon the ear of a deaf or dead man. So strongly does a sense of wretchedness oppose the cordial reception of promises and encouragements. Even the comforts to which they are entitled, and which God has expressly provided for them, do the disconsolate put far from them under the pressure of their griefs. 'To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not.' Is. 28. 12. 10, 11. And the Lord spake unto Moses, &c. The narrative proceeds to inform us with what still farther indulgence |