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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 6:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. God silences Moses's complaints with the assurance of success in this negotiation, repeating the promise made him in Exo 3:20, After that, he will let you go. When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse - when he was quite at a loss what to do - Then the Lord said unto Moses, for the quieting of his mind, "Now shalt thou see what I will do to Pharaoh (Exo 6:1); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear." See Psa 12:5, Now will I arise. Note, Man's extremity is God's opportunity of helping and saving. Moses had been expecting what God would do; but now he shall see what he will do, shall see his day at length, Job 24:1. Moses had been trying what he could do, and could effect nothing. "Well," says God, "now thou shalt see what I will do; let me alone to deal with this proud man," Job 40:12, Job 40:13. Note, Then the deliverance of God's church will be accomplished, when God takes the work into his own hands. With a strong hand, that is, being forced to it by a strong hand, he shall let them go. Note, As some are brought to their duty by the strong hand of God's grace, who are made willing in the day of his power, so others by the strong hand of his justice, breaking those that would not bend.
II.He gives him further instructions, that both he and the people of Israel might be encouraged to hope for a glorious issue of this affair. Take comfort,
1.From God's name, Jehovah, Exo 6:2, Exo 6:3. He begins with this, I am Jehovah, the same with, I am that I am, the fountain of being, and blessedness, and infinite perfection. The patriarchs knew this name, but they did not know him in this matter by that which this name signifies. God would now be known by his name Jehovah, that is,
(1.)A God performing what he had promised, and so inspiring confidence in his promises.
(2.)A God perfecting what he had begun, and finishing his own work. In the history of the creation, God is never called Jehovah till the heavens and the earth were finished, Gen 2:4. When the salvation of the saints is completed in eternal life, then he will be known by his name Jehovah (Rev 22:13); in the mean time they shall find him, for their strength and support, El-shaddai, a God all-sufficient, a God that is enough and will be so, Mic 7:20.
2.From his covenant: I have established my covenant, Exo 6:4. Note, The covenants God makes he establishes; they are made as firm as the power and truth of God can make them. We may venture our all upon this bottom.
3.From his compassions (Exo 6:5): I have heard the groaning of the children of Israel; he means their groaning on occasion of the late hardships put upon them. Note, God take notice of the increase of his people's calamities, and observes how their enemies grow upon them.
4.From his present resolutions, Exo 6:6-8. Here is line upon line, to assure them that they should be brought triumphantly out of Egypt (Exo 6:6), and should be put in possession of the land of Canaan (Exo 6:8): 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 to 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 for our satisfaction.
5.From his gracious intentions in all these, which were great, and worthy of him, Exo 6:7.
(1.)He 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.
(2.)He intended his own glory: You shall know that I am the Lord. God will attain his own ends, nor shall we come short of them if we make them our chief end too. Now, one would think, these good words, and comfortable words, should have revived the drooping Israelites, and cause them to forget their misery; but, on the contrary, their miseries made them regardless of God's promises (Exo 6:9): They harkened not unto Moses for anguish of spirit. That is,
[1.]They were so taken up with their troubles that they did not heed him.
[2.]They were so cast down with their late disappointment that they did not believe him.
[3.]They had such a dread of Pharaoh's power and wrath that they durst not themselves move in the least towards their deliverance. Note, First, Disconsolate spirits often put from them the comforts they are entitled to, and stand in their own light. See Isa 28:12. Secondly, Strong passions oppose strong consolations. By indulging ourselves in discontent and fretfulness, we deprive ourselves of the comfort we might have both from God's word and from his providence, and must thank ourselves if we go comfortless.
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Summary
Exodus 6:2 marks a profound moment of divine self-disclosure and unwavering reassurance, occurring immediately after Moses' initial, disheartening failure to secure Israel's liberation from Egyptian bondage. In response to Moses' despair and the intensified suffering of the Israelites, God powerfully reaffirms His unchanging identity, His covenant promises, and His sovereign commitment to His people, thereby setting the stage for the miraculous events of the Exodus and demonstrating His active presence in human history.
Context
Literary Context
This verse serves as the immediate divine response to Moses' lament in Exodus 5:22-23 following his first, unsuccessful confrontation with Pharaoh. Pharaoh's reaction was not to release Israel, but to intensify their forced labor, demanding bricks without straw, which plunged the Israelites into deeper despair and led them to blame Moses. Moses, in turn, questioned God's effectiveness and purposes, asking, "Why have you brought trouble upon this people? Why did you ever send me?" (Exodus 5:22). God's powerful declaration in Exodus 6:2 directly addresses this crisis of faith, shifting the narrative from human doubt and suffering to divine sovereignty and covenant faithfulness, preparing both Moses and the people for the dramatic unfolding of the Exodus narrative.
Historical & Cultural Context
The Israelites were deeply entrenched in oppressive slavery under the powerful Egyptian empire, a condition that had persisted for generations. Pharaoh, considered a divine ruler in Egyptian cosmology, wielded absolute authority, and his word was law. The intensification of their labor, as described in Exodus 5:6-19, was a common tactic of ancient Near Eastern empires to break the spirit of enslaved peoples. In this context of overwhelming human power and deep despair, God's self-revelation as "the LORD" (Yahweh) was a radical assertion of His supreme authority over all earthly powers, including Pharaoh, and His unwavering commitment to His covenant people, directly challenging the prevailing worldview and offering a divine counter-narrative to their suffering.
Key Themes
Exodus 6:2 is foundational to several key themes woven throughout the book of Exodus and the broader Pentateuch. It underscores the theme of Divine Sovereignty, demonstrating God's ultimate control over history and human affairs, even in the face of seemingly insurmountable obstacles like Pharaoh's tyranny. It powerfully introduces the theme of Progressive Revelation, as God reveals a deeper, more active dimension of His covenant-keeping nature through His personal name, Yahweh, building upon His prior revelations to the patriarchs (as further detailed in Exodus 6:3). The verse also highlights Covenant Faithfulness, reassuring Moses and the Israelites that God is actively remembering and fulfilling the promises made to Abraham, Isaac, and Jacob, setting the stage for the redemption of Israel and their journey to the promised land, a theme central to the entire book of Exodus.
Exposition and Analysis
Key Word Analysis
This plural noun, often translated "God," refers to the supreme God, though it can also denote gods in a general sense, magistrates, or even be used as a superlative. In Exodus 6:2, its use with a singular verb indicates the one true God, emphasizing His divine power and authority as the speaker.
This primitive root means "to arrange" or, figuratively, "to speak." It implies a deliberate, authoritative, and often declarative utterance. When God "spake" to Moses, it was not a casual conversation but a weighty, purposeful communication, conveying His divine will and establishing a new phase of His redemptive plan.
This is the personal, covenant name of God, often rendered as Yahweh or the Tetragrammaton (YHWH). Derived from the verb "to be" (H1961, hâyâh'), it signifies "the self-Existent" or "Eternal One." Its declaration here is a profound revelation of God's unchanging, ever-present, and covenant-keeping nature, distinct from more general titles, emphasizing His active involvement in fulfilling His promises to Israel.
Verse Breakdown
"And God spake unto Moses,"
This opening clause establishes the divine origin and authority of the message. It signifies a direct, intentional communication from the sovereign God (ʼĕlôhîym) to His chosen mediator, Moses, underscoring the gravity and importance of the words that follow. This is not a human initiative but a divine one, initiated by God Himself.
"and said unto him,"
This phrase reinforces the directness and clarity of God's communication to Moses. The Hebrew verb for "said" (ʼâmar) often denotes a formal declaration or pronouncement, emphasizing that what follows is a definitive statement from the Almighty, designed to be heard, understood, and acted upon by Moses. It highlights the personal nature of God's interaction with His servant.
"I [am] the LORD:"
This climactic declaration is the core of the verse. "I am" emphasizes God's self-existence and eternality, echoing His revelation at the burning bush (Exodus 3:14). "The LORD" (Yahweh) is God's personal, covenant name, signifying His unwavering faithfulness to His promises and His active presence as the deliverer and redeemer of His people. This statement serves as both a profound theological truth and a powerful reassurance in the face of despair, asserting God's identity as the one who will definitively act to fulfill His word.
Literary Devices
The verse employs several significant literary devices. Divine Speech is paramount, as the entire verse is a direct quotation of God's words to Moses, immediately asserting His authority and active involvement in the narrative. The declaration "I am the LORD" functions as a powerful act of Self-Revelation, where God explicitly defines His identity, not merely as a general deity, but as the specific, covenant-keeping God of Israel. This self-identification also carries the weight of Affirmation and Reassurance, directly countering Moses' and Israel's doubts and despair from the previous chapter. The use of the personal divine name, Yahweh, serves as a form of Naming that encapsulates God's character and His historical relationship with His people, imbuing the statement with profound theological significance and setting the stage for the unfolding of His redemptive plan.
Theological and Thematic Connections
Exodus 6:2 is a foundational text for understanding God's character and His relationship with humanity. It underscores His absolute sovereignty and His unwavering commitment to His covenant promises, even when circumstances appear to contradict them. God's self-declaration as "the LORD" (Yahweh) is not merely a statement of identity but a pledge of action, assuring Moses and Israel that the God who made promises to their ancestors is now actively intervening to fulfill them. This revelation serves as the theological bedrock for trusting God's plan, even when human efforts fail and the path ahead seems impossible. It teaches that God's faithfulness is rooted in His very being, providing an anchor for faith in times of crisis.
Reflection and Application
Exodus 6:2 offers profound encouragement and a vital theological anchor for believers today. When we face overwhelming circumstances, experience setbacks, or find ourselves questioning God's plan in the midst of suffering, this verse reminds us that God is unchanging and eternally faithful to His promises. Just as He reaffirmed His identity as "the LORD"—the covenant-keeping, self-existent, and all-powerful God—to Moses in a moment of deep despair, He continually invites us to rest in His sovereign character. Our understanding of who God is, particularly as the one who actively fulfills His word, is foundational to our ability to trust Him when the path is unclear or difficult. This passage calls us to remember that God is not merely a distant deity but an intimately involved, ever-present Lord who works all things according to His perfect will, even when we cannot perceive His hand.
Questions for Reflection
FAQ
What is the significance of God revealing Himself as "the LORD" (Yahweh) at this specific moment?
The revelation of God as "the LORD" (Yahweh) at this critical juncture is profoundly significant because it emphasizes His active, covenant-keeping nature. Unlike the more general names like ʼĕlôhîym (God) or ʼEl Shaddai (God Almighty) by which He was known to the patriarchs, Yahweh signifies God's personal, self-existent, and eternally faithful character, specifically in the context of His promises to Israel. This declaration served as a powerful reassurance to Moses and the Israelites that the God who made the covenant was now actively intervening to fulfill it, despite their current despair and Pharaoh's oppression. It underscored His commitment to deliver them and bring them into the Promised Land.
How does "I am the LORD" connect to "I AM THAT I AM" from the burning bush?
The declaration "I am the LORD" in Exodus 6:2 directly builds upon and clarifies the revelation of "I AM THAT I AM" from Exodus 3:14. "I AM THAT I AM" emphasizes God's self-existence, eternality, and absolute sovereignty—He is who He is, unchanging and independent of all creation. "I am the LORD" (Yahweh) then applies this self-existent nature to His covenant relationship with Israel. It signifies that the eternal, self-existent God is also the covenant-making and covenant-keeping God, actively present and faithful to His promises to His people. The former declares His inherent being; the latter declares His being in active, redemptive relation to His people and His unfolding plan of salvation.
Christ-Centered Fulfillment
The profound declaration "I am the LORD" in Exodus 6:2 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Just as Yahweh revealed Himself as the covenant-keeping God who actively intervenes to deliver His people from bondage, Jesus repeatedly used the "I AM" statements in the Gospels to identify Himself with the divine "I AM" of the Old Testament. For instance, when Jesus declared, "I am the bread of life" (John 6:35), "I am the light of the world" (John 8:12), or "I am the resurrection and the life" (John 11:25), He was claiming the very divine identity of Yahweh. He is the embodiment of God's faithful presence, the ultimate fulfillment of all God's covenant promises, and the one through whom God's redemptive plan is fully realized. Through Christ, the sovereign, self-existent God actively enters human history, not merely to deliver from physical bondage, but to offer spiritual redemption from sin and eternal life, thereby fulfilling the very essence of God's self-revelation as "the LORD" and demonstrating His unwavering commitment to His people, a commitment sealed by His death and resurrection.