TRV
“The Commission Reconfirmed”· Exodus 6:28–30
Translation
King James Version
And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
American Standard Version
And it came to pass on the day when Jehovah spake unto Moses in the land of Egypt,
Young's Literal Translation
And it cometh to pass in the day of Jehovah's speaking unto Moses in the land of Egypt,
See on the biblical-era map
In the KJVVerse 1,684 of 31,102 · 5.4%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 6:14–30. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentExodus 6:14–30
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.
15And 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.
16And 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.
17The sons of Gershon; Libni, and Shimi, according to their families.
18And 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.
19And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
20And 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.
21And the sons of Izhar; Korah, and Nepheg, and Zichri.
22And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
23And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
24And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
25And 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.
26These 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.
27These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
28And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
29That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.
30And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
I. II. Main points1. 2. Sub-points
I.We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), 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, Exo 6:16. 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 (Psa 90:10); 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, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 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 18:12), 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 (Exo 6:26), and who spoke to Pharaoh on Israel's behalf, Exo 6:27. 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 (Exo 6:13), and repeats,
1.The charge God had given him to deliver his message to Pharaoh (Exo 6:29): 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, Exo 6:30. 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.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Exodus 6:28 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Exodus 6:28 serves as a pivotal narrative transition, marking the precise moment when the LORD, Yahweh, resumed direct communication with Moses in the land of Egypt. This verse signals the conclusion of a detailed genealogical interlude and re-establishes the divine initiative and authority behind the impending confrontation with Pharaoh and the liberation of Israel from bondage, setting the stage for the dramatic events of the Exodus.
Context
Literary Context
This verse immediately follows an extensive genealogical record, specifically the detailed account found in Exodus 6:14-27, which meticulously traces the lineage of key figures, particularly Moses and Aaron. This seemingly abrupt interlude serves to establish their legitimate credentials and priestly heritage before God's renewed commission. By stating, "And it came to pass on the day when the LORD spake unto Moses in the land of Egypt," the narrative swiftly shifts focus back to the unfolding drama of Israel's liberation. It sets the stage for the intensified divine instructions and the subsequent confrontations with Pharaoh, reminding the reader that the entire Exodus narrative is driven by direct divine initiative and sovereign purpose, even amidst the oppression in Egypt.
Historical & Cultural Context
At this point in the narrative, the Israelites have endured centuries of brutal slavery in Egypt. Pharaoh, far from being swayed by Moses' initial appeals, has hardened his heart and intensified the oppression, forcing the Israelites to make bricks without straw, as described in Exodus 5. This period is marked by deep despair among the Israelites, who even question Moses' leadership and God's intervention (see Exodus 6:9). Culturally, direct divine communication with a chosen mediator like Moses was understood as a profound and authoritative act, signifying God's active involvement in human affairs. The geographical setting of "the land of Egypt" underscores the direct confrontation between God's power and the might of the world's leading superpower, demonstrating that God's authority transcends all earthly rulers.
Key Themes
Exodus 6:28 contributes significantly to several overarching themes within the book of Exodus. Primarily, it highlights Divine Initiative and Sovereignty, emphasizing that God Himself is the primary actor in the unfolding drama of redemption, speaking and acting according to His perfect plan. It also underscores God's Covenant Faithfulness, as His renewed communication with Moses reaffirms His unwavering commitment to the promises made to Abraham, Isaac, and Jacob to deliver their descendants (as seen in Exodus 6:2-8). Furthermore, the verse reinforces Moses' Reaffirmed Commission, demonstrating God's continued trust and empowerment of His chosen leader, despite Moses' own doubts and the people's despair (compare with Moses' initial reluctance in Exodus 3:11). Finally, the mention of "in the land of Egypt" powerfully conveys God's Immanence and Presence in Suffering, showing that God is not distant but actively engaged in the very heart of His people's oppression.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be hot," this word refers to a day, either literal (sunrise to sunset) or figurative (a space of time defined by an associated term). In this context, "on the day" signifies a specific, divinely appointed moment, emphasizing the precise and purposeful timing of God's renewed communication with Moses. It highlights God's sovereignty over time and His deliberate unfolding of His redemptive plan.
Derived from the verb "to be" (H1961, hayah), this is the sacred, self-existent, and eternal name of God, often transliterated as Yahweh. Its use here, as throughout Exodus, emphasizes God's personal, covenantal relationship with Israel. It signifies His unwavering faithfulness to His promises (as revealed to Moses in Exodus 3:14-15), assuring both Moses and the reader that the God who speaks is the same unchangeable, all-powerful God who will fulfill His word.
A primitive root meaning "to arrange," but used figuratively to speak, declare, or command. This term denotes direct, authoritative, and intentional communication. It highlights God's active engagement with humanity, His clarity of purpose, and the divine origin of the instructions Moses is about to receive. It underscores Moses' unique role as the recipient of God's direct revelation and the chosen spokesman for God's will.
Verse Breakdown
"And it came to pass"
The Hebrew phrase vayhi (וַיְהִי) is a common narrative device in the Old Testament, often translated as "and it happened" or "now it came about." Its use here signals a significant event or a transition to a new, crucial phase of the story. It emphasizes that the following action is divinely ordained and part of God's unfolding plan, not a random occurrence, thereby underscoring God's sovereign control over the narrative flow and the destiny of His people.
"on the day"
This specific temporal marker underscores the precise timing of God's renewed communication. It highlights God's sovereignty over time and circumstances, indicating that His plan unfolds according to His perfect schedule, even when human perception suggests delay or difficulty. It implies a deliberate and intentional act on God's part, not a spontaneous reaction.
"when the LORD spake unto Moses"
This is the core of the verse, emphasizing direct divine communication. The use of "the LORD" (YHWH) stresses God's personal, covenantal relationship with Israel and His unwavering faithfulness to His promises. The act of "speaking" signifies God's active engagement with humanity, demonstrating that He is not distant or silent but intimately involved, communicating His will and purpose to His chosen mediator. This reaffirms Moses' unique and essential role as the recipient of divine revelation and the primary instrument through whom God will act.
"in the land of Egypt"
This crucial geographical detail reminds the reader that God's communication and action are occurring within the very heart of the oppressive environment. It underscores God's immanence and His power to intervene directly in human history, even amidst the most severe bondage and resistance from Pharaoh. God's presence and authority are not limited by geographical or political boundaries, but actively manifest in the place of suffering to bring about liberation.
Literary Devices
Exodus 6:28 employs several significant literary devices. The opening phrase, Narrative Transition ("And it came to pass"), acts as a strong literary marker, signaling a crucial shift from the preceding genealogical interlude back to the main narrative of the Exodus. This device re-orients the reader and builds anticipation for the renewed divine action. Furthermore, the verse serves as a moment of Divine Reaffirmation, echoing and reinforcing God's earlier call to Moses and His commitment to deliverance, thereby strengthening the narrative's theological foundation. The specific mention of "in the land of Egypt" functions as Geographical Symbolism, highlighting God's immanence and His ability to operate powerfully within the very heart of human suffering and oppression, transforming a place of bondage into a stage for divine liberation.
Theological and Thematic Connections
Exodus 6:28 is a profound statement of God's unwavering commitment to His redemptive purposes. It underscores that God is not a passive observer but an active initiator in human history, consistently revealing His will and purpose to His chosen servants. The verse highlights His covenant faithfulness, reminding us that the God who speaks is the same faithful God who made promises to the patriarchs and will surely bring them to fruition. It also powerfully demonstrates God's sovereignty over time and circumstance, assuring us that His plans unfold according to His perfect timing, even when faced with seemingly insurmountable obstacles or periods of waiting. This divine initiative and steadfastness are foundational to understanding God's character and His ongoing relationship with His people.
Reflection and Application
Exodus 6:28 offers profound insights for believers today, reminding us of God's active involvement in the world, speaking and acting in history. Just as He took the initiative to speak to Moses in a time of great oppression and despair, He continues to communicate with His people, primarily through His written Word, the Holy Spirit, and the circumstances of our lives. This verse encourages us to cultivate a posture of attentive listening for God's voice and to trust in His perfect timing, even when circumstances seem dire or His promises appear delayed. It also reassures us that God is sovereign over all situations, including those that feel overwhelming, and that He equips those He calls for the work He has prepared for them, demonstrating His steadfastness in bringing about His redemptive purposes. Our response should be one of faith and obedience, knowing that the God who spoke to Moses in Egypt is the same God who guides and empowers us today.
Questions for Reflection
FAQ
Why does the narrative include a lengthy genealogy (Exodus 6:14-27) immediately before this verse?
The genealogy serves a crucial purpose by establishing the legitimate lineage and credentials of Moses and Aaron, particularly their priestly heritage. It provides a foundational understanding of their authority and role as God's chosen leaders, ensuring the reader understands their background before God's renewed commission. This detailed record found in Exodus 6:14-27 grounds their divine appointment in a tangible, historical context.
What is the significance of God being referred to as "the LORD" (YHWH) in this context?
"The LORD" (Hebrew: YHWH, often pronounced Yahweh) is God's personal covenant name, first revealed to Moses at the burning bush. Its use here emphasizes God's unwavering faithfulness to His covenant promises made to Abraham, Isaac, and Jacob, and His active, self-existent nature. As revealed in Exodus 3:14-15, this name signifies God's eternal presence and His commitment to His people, assuring Israel that the God who is speaking is the same faithful God who promised their deliverance.
Why is it important that God spoke to Moses "in the land of Egypt"?
This detail highlights God's immanence and His sovereign power to act directly within the very heart of human oppression. It demonstrates that God's presence and authority are not limited by the circumstances of bondage or the power of Pharaoh, but that He is actively working to bring about deliverance even from within the enemy's territory. It underscores that no place is beyond God's reach or His redemptive purposes.
Christ-Centered Fulfillment
Exodus 6:28, with its emphasis on divine communication and the initiation of deliverance, powerfully foreshadows the ultimate divine word and redemptive act found in Jesus Christ. Just as God spoke to Moses to initiate Israel's liberation from the bondage of Egypt, God has spoken His final and most complete word to humanity through His Son, as beautifully articulated in Hebrews 1:1-2. Christ is the ultimate "Word of God" made flesh, who "dwelt among us" (John 1:14), entering into the "land of Egypt"—the very realm of our sin and spiritual bondage—to deliver us. Moses served as a mediator of the Old Covenant, but Jesus is the mediator of a new and better covenant (Hebrews 8:6), fulfilling all of God's promises and bringing His people out of the slavery of sin into true freedom and eternal life. His coming into the world, like God's speaking to Moses in Egypt, signifies God's direct, personal, and decisive intervention to bring about salvation.