TRV
“The Commission Reconfirmed”· Exodus 6:28–30
Translation
King James Version
That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.
Complete Jewish Bible
he said, "I am ADONAI. Tell Pharaoh, king of Egypt, everything I say to you."
Berean Standard Bible
He said to him, “I am the LORD; tell Pharaoh king of Egypt everything I say to you.”
American Standard Version
that Jehovah spake unto Moses, saying, I am Jehovah: speak thou unto Pharaoh king of Egypt all that I speak unto thee.
World English Bible Messianic
the LORD spoke to Moses, saying, “I am the LORD. Speak to Pharaoh king of Egypt all that I speak to you.”
Geneva Bible (1599)
When the Lord, I say, spake vnto Moses, saying, I am the Lord, speake thou vnto Pharaoh the King of Egypt all that I say vnto thee,
Young's Literal Translation
that Jehovah speaketh unto Moses, saying, `I am Jehovah, speak unto Pharaoh king of Egypt all that I am speaking unto thee.'
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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 6:14–30. 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.
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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.
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Summary
Exodus 6:29 serves as a pivotal reaffirmation of God's sovereign authority and His unwavering commission to Moses. Following the initial setbacks and the Israelites' profound discouragement, this verse underscores God's steadfast identity as "the LORD" (YHWH), the self-existent, covenant-keeping God. It forcefully reiterates Moses' divine mandate to faithfully deliver God's entire message to Pharaoh, the king of Egypt, thereby emphasizing God's absolute control over all circumstances and His unyielding purpose to fulfill His promises, regardless of human resistance or perceived difficulties.
Context
Literary Context
This verse is strategically placed within a crucial section of the Exodus narrative, immediately following God's profound revelation to Moses in Exodus 6:1-8. Moses had previously confronted Pharaoh, which resulted in the intensification of Israelite forced labor, leading to widespread despair among the people and even Moses' own complaint to God in Exodus 5:22-23. In response to this crisis of faith and leadership, God graciously reiterates His covenant promises, reminding Moses of His name YHWH and His intention to deliver Israel. Verse 29, therefore, functions as a direct and forceful re-commissioning of Moses, emphasizing that despite the initial resistance and the people's lack of faith, God's plan remains immutable, and Moses' role as His messenger is indispensable. It sets the stage for the escalating confrontation with Pharaoh and the subsequent plagues.
Historical & Cultural Context
The historical setting places this command within the oppressive grip of the Egyptian Empire. Pharaoh, as the king, was considered a divine figure, a living god, and the embodiment of cosmic order (Ma'at). His word was law, and his power was absolute, making any challenge to his authority an act of rebellion against the divine order. Egypt was a polytheistic society, with a vast pantheon of gods associated with various aspects of nature and life. In this context, God's repeated declaration "I am the LORD" (YHWH) is a direct challenge to Pharaoh's perceived divinity and the supremacy of the Egyptian gods. It asserts the singular, transcendent authority of the God of Israel over all other deities and earthly rulers, preparing the way for the demonstrations of power in the plagues that will systematically dismantle the authority of Egypt's gods.
Key Themes
Exodus 6:29 contributes significantly to several overarching themes in the book of Exodus. Primarily, it reinforces the theme of Divine Sovereignty and Authority, asserting God's absolute control over history, human rulers, and the fulfillment of His promises, even amidst immense opposition. It also highlights God's Unchanging Character and Faithfulness to His covenant, as He reiterates His identity and commitment despite Israel's despair and Moses' initial failures. The verse is central to the theme of Divine Commission and Human Obedience, emphasizing that God chooses and empowers His servants (like Moses) and expects their faithful proclamation of His word, regardless of the difficulty of the task or the status of the recipient (Pharaoh). Furthermore, it foreshadows the theme of God's Glory Revealed Through Opposition, as Pharaoh's continued resistance will ultimately serve to magnify God's power and name before both Israel and Egypt, as explicitly stated in Exodus 7:3-5.
Exposition and Analysis
Key Word Analysis
From the root hâyâh (to be), this is the self-Existent or Eternal One, the Jewish national name of God, Jehovah, often rendered "the LORD" in English translations. In Exodus 6:29, its reiteration emphasizes God's unchanging, self-sustaining nature and His active presence as the covenant-keeping God who is faithful to His promises. It asserts His unique identity as the one true God, distinct from and superior to all other gods and earthly rulers.
A primitive root, meaning "to arrange," but used figuratively of words, "to speak." It encompasses a wide range of verbal actions, including to command, declare, pronounce, tell, and utter. In this context, it signifies a direct, authoritative, and intentional divine communication. The use of this verb highlights that God's communication is not merely suggestive but declarative and purposeful, carrying the weight of His will and authority.
Of Egyptian derivation, this is a general title for Egyptian kings. In the biblical narrative, Pharaoh represents the epitome of worldly power and resistance to God's will. The command to speak to Pharaoh specifically underscores the direct confrontation between God's absolute sovereignty and human defiance, setting the stage for God's demonstration of power over all earthly authority.
Verse Breakdown
"That the LORD spake unto Moses, saying,"
This opening clause establishes the divine origin and authority of the subsequent message. It emphasizes that the words Moses is about to hear and deliver are not his own, nor are they a mere suggestion, but a direct, authoritative utterance from YHWH, the sovereign God. The phrase "spake unto Moses" highlights Moses' role as the chosen mediator and recipient of divine revelation.
"I [am] the LORD:"
This is a powerful, self-declaratory statement from God, reiterating His personal, covenant name, YHWH. It is a profound assertion of His self-existence, eternal nature, and His active presence as the faithful, covenant-keeping God. In the context of Moses' and Israel's discouragement and Pharaoh's defiance, this declaration serves as a foundational reminder of God's unchanging character, His supreme authority over all creation, and His unwavering commitment to His promises. It is a declaration of identity that undergirds all His subsequent actions.
"speak thou unto Pharaoh king of Egypt"
This is a direct, unequivocal command to Moses, re-commissioning him for the daunting task ahead. Despite Moses' previous reluctance and the recent setbacks, God reaffirms his role as His mouthpiece to the most powerful ruler of the known world. The specific mention of "Pharaoh king of Egypt" underscores the magnitude of the opposition and the direct confrontation that God is initiating between His divine authority and human power.
"all that I say unto thee."
This concluding phrase emphasizes the divine origin and integrity of the message Moses is to deliver. Moses is not to filter, modify, or omit any part of God's word. His task is one of faithful transmission, highlighting the importance of delivering God's message exactly as given, regardless of the recipient or the expected outcome. This underscores God's steadfastness in His chosen instruments and His expectation of absolute obedience and fidelity to His revealed word.
Literary Devices
Exodus 6:29 employs several literary devices to convey its profound message. The most prominent is Repetition, specifically the emphatic reiteration of "I am the LORD." This serves not only as a reminder but as a forceful assertion of God's unchanging identity and absolute sovereignty, especially after the initial failures. This is intertwined with a Divine Speech Formula, a common biblical convention ("the LORD spake unto Moses, saying"), which lends immediate authority and divine weight to the words that follow. The verse also utilizes Commissioning Language, as God directly commands Moses to "speak thou," reinforcing Moses' role as a divinely appointed messenger. Finally, there is a clear element of Assertion of Divine Authority, as God's declaration of His name and His command to confront Pharaoh directly challenges the perceived power and divinity of the Egyptian ruler, setting the stage for a dramatic display of God's supremacy.
Theological and Thematic Connections
Exodus 6:29 profoundly articulates God's unwavering commitment to His covenant and His absolute sovereignty over all creation and human affairs. The repeated declaration "I am the LORD" is not merely a statement of identity but a powerful assertion of God's self-existence, His eternal nature, and His active presence as the faithful, covenant-keeping God. It assures Moses and Israel that despite their current despair and Pharaoh's formidable power, God's purpose to deliver His people and bring judgment upon Egypt is unshakeable. This verse underscores the divine origin and inherent power of God's word, which Moses is commanded to deliver without alteration, highlighting the critical importance of faithful proclamation of God's truth, even in the face of overwhelming opposition.
Reflection and Application
Exodus 6:29 offers a powerful anchor for believers navigating seasons of discouragement, opposition, or doubt. Just as Moses and the Israelites faced intensified hardship after their initial attempt at deliverance, we too may encounter increased resistance when seeking to obey God's call or advance His kingdom. This verse reminds us that God's identity as "the LORD" (YHWH) remains constant and His purposes are unshakeable, regardless of the immediate circumstances. Our calling to speak and live out God's truth is not negated by human weakness, fear, or initial failure. Instead, God reiterates His commission, empowering us with His authority and assuring us of His unwavering presence. When we feel overwhelmed by the "Pharaohs" in our lives—whether they be systemic injustices, personal struggles, or spiritual battles—we are called to remember God's absolute sovereignty and faithfully proclaim His word, trusting that He will accomplish His perfect will and reveal His glory. This passage encourages steadfast obedience, even when the path is difficult, knowing that the God who declares "I am the LORD" is faithful to complete what He has begun.
Questions for Reflection
FAQ
Why did God need to tell Moses "I am the LORD" again?
God's reiteration of "I am the LORD" (YHWH) in Exodus 6:29 serves not as a new revelation, but as a powerful reaffirmation and reminder to Moses, and through him, to the discouraged Israelites. After the initial confrontation with Pharaoh led to intensified labor and profound despair among the people, and even Moses himself was disheartened, as recorded in Exodus 5:22-23. God's declaration here is meant to bolster Moses' faith and confidence, reminding him of the absolute authority, faithfulness, and power of the God who called him, ensuring him that despite current difficulties, God's ultimate purpose will prevail. It's a foundational truth re-emphasized for a moment of crisis.
What is the significance of the phrase "I [am] the LORD"?
The phrase "I [am] the LORD" translates the Hebrew YHWH, God's personal covenant name. Its significance lies in its assertion of God's self-existence, echoing His earlier self-declaration "I AM THAT I AM" in Exodus 3:14. It signifies His eternal nature, His unchanging character, and His active presence as the covenant-keeping God. In Exodus 6:29, it emphasizes God's absolute sovereignty and His unique identity as the one true God, distinct from and infinitely superior to all the gods of Egypt and the perceived power of Pharaoh. It is a foundational statement of His authority to deliver on His promises and execute His will.
Why was Moses commanded to "speak... all that I say unto thee" to Pharaoh?
This command underscores the divine origin and inherent integrity of the message Moses was to deliver. Moses was not to dilute, modify, or omit any part of God's word, highlighting his indispensable role as a faithful and precise messenger. It emphasized the importance of absolute obedience and trust in God's wisdom, even when the message was confrontational or seemed to yield negative immediate results. This ensured that Pharaoh's defiance was unequivocally against God's direct word, not Moses' interpretation or human initiative, thereby setting the stage for God to display His power and glory through the ensuing plagues.
Christ-Centered Fulfillment
Exodus 6:29, with its emphasis on God's unwavering identity as "the LORD" (YHWH) and His steadfast commission to Moses, finds profound fulfillment in the person and work of Jesus Christ. Jesus is the ultimate "I AM," echoing God's self-declaration, as seen in His own divine claims such as, "before Abraham was, I am." He is the perfect embodiment of God's unwavering purpose and authority, perfectly fulfilling all that the Father commanded Him to speak and do, even unto death on the cross. Just as Moses was commissioned to confront Pharaoh and deliver Israel from physical bondage, Christ came to confront the spiritual "Pharaohs" of sin, death, and Satan, perfectly fulfilling the Father's will and delivering humanity from spiritual slavery. His victory over sin and death, achieved through His obedient sacrifice and resurrection, is the ultimate demonstration of God's unchanging power and faithfulness, ensuring the final triumph of God's kingdom and the ultimate liberation of His people, a theme beautifully captured in Colossians 1:13-14 and Hebrews 2:14-15.