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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.
Historical interpretation
Fourteen Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It will naturally be asked how he that is beyond the universe, himself the only almighty God, appeared to the fathers. And the answer will be found if we realize the accuracy of Holy Scripture. For the Septuagint rendering, “I was seen of Abraham, Isaac and Jacob, being their God,” Aquila says, “And I was seen by Abraham, Isaac and Jacob as a sufficient God,” clearly showing that the almighty God himself, who is one, was not seen in his own person and that he did not give answers to the fathers, as he did to Moses by an angel, or a fire or a bush, but “as a sufficient God.” Thus the Father was seen by the fathers through the Son, according to his saying in the Gospels, “He that has seen me has seen the Father.” For the knowledge of the Father was revealed in him and by him. But in cases when he appeared to save men, he was seen in the human form of the Son, giving an earnest before the time to the godly of that salvation which should come through him to all men. But when he was going to be the avenger and chastiser of the wicked Egyptians, he appeared no longer as a sufficient God but as an angel ministering punishment, and in form of fire and flame, ready at once to devour them like wild and thorny undergrowth. So they say that the bush darkly refers to the wild, savage and cruel character of the Egyptians and the fire to the avenging power of the chastisement that overtook them.
The God of gods is the Lord Christ; with the Father and Holy Spirit he is truly called God of gods, though the title is not wholly appropriate to the Godhead because the human tongue cannot, as we have already said, indicate the height of the Godhead beyond this. Deus (“God”) in the Greek language means “fear,” and since he alone is to be feared the word attained the role of a title. We read in Exodus: “My name Adonai I did not show them.” From this we are to realize that the name is secret and is known to have been revealed not even to chosen ministers. So he spoke through prophets, through apostles and more powerfully through his own mouth.
My name Adonai: The name, which is in the Hebrew text, is that most proper name of God, which signifieth his eternal, self-existent being, Ex. 3. 14, which the Jews out of reverence never pronounce; but, instead of it, whenever it occurs in the Bible, they read Adonai, which signifies the Lord; and, therefore, they put the points or vowels, which belong to the name Adonai, to the four letters of that other ineffable name Jod, He, Vau, He. Hence some moderns have framed the name Jehovah, unknown to all the ancients, whether Jews or Christians; for the true pronunciation of the name, which is in the Hebrew text, by long disuse, is now quite lost.
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Summary
Exodus 6:3 is a profound declaration of God's identity and the progressive nature of His self-revelation. It reveals that while the patriarchs—Abraham, Isaac, and Jacob—knew God as El Shaddai, the "God Almighty," signifying His omnipotence and sufficiency, the full, experiential depth of His covenant-keeping name, JEHOVAH (YHWH), was not yet fully grasped by them. This verse sets the stage for God's mighty acts of deliverance in the Exodus, through which He would unveil the profound meaning and power of His personal, redemptive name to Moses and the nation of Israel.
Context
Literary Context
This verse is situated within a crucial dialogue between God and Moses following Moses' initial, unsuccessful confrontation with Pharaoh, which only intensified the Israelites' suffering. Moses, disheartened and questioning God's plan, expresses his frustration in Exodus 5:22-23. In response, God reassures Moses, reaffirming His covenant promises to the patriarchs and declaring His imminent intervention to deliver Israel from Egyptian bondage and bring them into the promised land. Exodus 6:1-8 serves as God's powerful reaffirmation of His commitment, with verse 3 specifically clarifying the historical depth and progressive nature of His self-revelation, distinguishing the patriarchs' understanding from the deeper revelation now being given to Moses.
Historical & Cultural Context
The setting is ancient Egypt, a polytheistic society where Pharaoh was considered a divine ruler and the gods of Egypt were believed to control various aspects of life. The Israelites, having endured generations of slavery, were at a low point, their faith likely wavering under severe oppression. In this context, God's self-revelation as "God Almighty" (El Shaddai) to the patriarchs would have emphasized His supreme power and ability to fulfill seemingly impossible promises, such as giving them numerous descendants and a land. The subsequent revelation of "JEHOVAH" (YHWH) to Moses and Israel, particularly through the Exodus, directly challenged the perceived power of Egyptian deities and Pharaoh, demonstrating that the God of Israel was the one true, active, and sovereign deity who intervenes in human history to save His people and fulfill His word.
Key Themes
Exodus 6:3 significantly contributes to several overarching themes in the book of Exodus and the broader Pentateuch. It highlights the theme of Divine Revelation, showing that God reveals Himself progressively, deepening humanity's understanding of His character and purposes over time. This verse also underscores God's unwavering Covenant Faithfulness, emphasizing His remembrance of the covenant made with Abraham, Isaac, and Jacob, despite the intervening centuries of silence and suffering. Furthermore, it sets the stage for the theme of Divine Deliverance and Redemption, as the deeper revelation of God's name YHWH is inextricably linked to His mighty acts of salvation, demonstrating His active presence and power to liberate His people from bondage, as promised throughout the book of Exodus.
Exposition and Analysis
Exodus 6:3 serves as a profound statement on the unfolding of God's character and purpose through history. God contrasts His previous self-disclosure to the patriarchs with the new, deeper revelation He is about to unfold to Moses and the Israelites.
Key Word Analysis
This word (H7200) signifies "to see, literally or figuratively." In this context, it refers to God making Himself visible or known to the patriarchs in a tangible, personal way, often through theophanies or direct communication. It implies a direct, personal encounter where God's presence and character were perceived, albeit not in their full, redemptive scope.
This term (H7706) is the root of "El Shaddai," often translated as "Almighty" or "All-Sufficient." It emphasizes God's omnipotence, His power to create, sustain, bless, and fulfill promises, even in seemingly impossible circumstances (e.g., Abraham and Sarah's barrenness). It speaks to His overwhelming power and sufficiency to provide for His people and bring about His purposes.
This word (H3045) is a rich Hebrew verb meaning "to know" in a deep, experiential, and relational sense, not merely intellectual acquaintance. It implies recognition, understanding, and intimate relationship, often involving shared experience. When God says "was I not known to them" by His name JEHOVAH, it signifies that the patriarchs had not yet experienced the full, redemptive, and covenant-fulfilling power associated with that name through the mighty acts of deliverance that were about to unfold.
Verse Breakdown
"And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] God Almighty,"
This clause establishes the historical precedent of God's self-revelation to the patriarchs. God asserts that He indeed made Himself known to Abraham, Isaac, and Jacob, specifically under the designation "El Shaddai" (God Almighty). This name emphasized His power to bless, to make fruitful, and to fulfill His promises despite human limitations, as seen in the miraculous births of Isaac and Jacob's sons, and the promise of a vast offspring. The patriarchs knew God as the powerful, sustaining deity who could provide for them, bless them, and fulfill promises despite their limitations and barrenness, as demonstrated in Genesis 17:1.
"but by my name JEHOVAH was I not known to them."
This crucial second clause clarifies the nature of the patriarchs' knowledge of God. "JEHOVAH" is the KJV's anglicized rendering of the Hebrew Tetragrammaton, YHWH (יהוה), often translated as "LORD" (in all caps) in many English Bibles. This name signifies God's self-existence ("I AM WHO I AM" - Exodus 3:14), His eternal and unchanging nature, and most significantly, His active presence and covenant-keeping relationship with His people. The phrase "was I not known to them" does not imply the patriarchs were entirely ignorant of the name YHWH itself (it appears in Genesis 4:26 and other patriarchal narratives). Rather, it signifies that they did not know Him by this name in the specific, experiential sense of His mighty, redemptive acts of deliverance and the fulfillment of His covenant through the Exodus. They knew His promises and power, but not the full, active, and redemptive implications of His covenant name, which would be unveiled through the miraculous liberation from Egypt. This was a new, deeper revelation of His character and power as the God who actively intervenes to save His people and fulfill His promises.
Literary Devices
The primary literary device at play in Exodus 6:3 is Contrast, specifically a contrast in the nature of God's revelation. God explicitly contrasts His previous self-disclosure as "El Shaddai" to the patriarchs with the deeper, experiential understanding of His name "YHWH" that He is now revealing. This highlights the Progressive Revelation of God's character and plan throughout salvation history, where truth is unveiled in stages as humanity is prepared to receive it. Furthermore, the phrase "was I not known to them" employs a form of Idiom or Euphemism, as it doesn't mean absolute ignorance of the name YHWH, but rather a lack of full, experiential knowledge of its redemptive power and covenant-keeping implications, which would be dramatically demonstrated in the Exodus.
Theological and Thematic Connections
Exodus 6:3 is a cornerstone verse for understanding the unfolding of God's character and plan. It teaches us that God's revelation is not static but dynamic and progressive, deepening in scope and understanding over time. While the patriarchs knew God as "El Shaddai," the "God Almighty" who was powerful enough to make and keep promises, even those seemingly impossible, the Exodus event would unveil the profound, active, and redemptive meaning of His personal covenant name, YHWH. This distinction underscores God's wisdom in revealing Himself in a manner appropriate to the stage of salvation history and the capacity of His people to comprehend His multifaceted nature. It firmly establishes God's unwavering faithfulness to His covenant promises, demonstrating that His commitment to His people transcends generations and circumstances, assuring them that His word is reliable and His power is sufficient for deliverance.
Reflection and Application
Exodus 6:3 offers profound insights for our own spiritual journey. Just as God progressively revealed deeper aspects of His character to Moses and Israel, He continues to reveal Himself to us as we grow in faith and experience His works in our lives. This verse is a powerful reminder of God's unwavering faithfulness to His promises across generations. Even when circumstances seem bleak, or His plans unclear, we can trust that God remembers His covenants and possesses the power to fulfill them. Understanding the different names of God, like El Shaddai and YHWH, enriches our appreciation for His multifaceted character—His power, His provision, and His active, covenant-keeping love. It encourages us to seek a deeper, experiential knowledge of God, not just an intellectual one, allowing His revealed character to shape our trust and obedience in every season of life.
Questions for Reflection
FAQ
Did the patriarchs truly not know the name YHWH at all?
The verse does not mean Abraham, Isaac, and Jacob were entirely ignorant of the name YHWH. The name appears in earlier Genesis narratives (e.g., Genesis 4:26). Instead, "was I not known to them" implies that they did not know YHWH in the full, experiential sense of His covenant-keeping, redemptive power that would be demonstrated through the Exodus. They knew Him as the God of promise and provision (El Shaddai), but not yet as the God who actively intervenes to deliver His people from bondage and establish His covenant through mighty acts of salvation, which is the deeper meaning revealed in the name YHWH during the Exodus.
Why did God reveal Himself progressively to humanity?
God's progressive revelation demonstrates His wisdom and pedagogy. He reveals Himself and His plans in a manner that humanity can comprehend and respond to at different stages of salvation history. Starting with El Shaddai, emphasizing His power to create and sustain life and fulfill promises, God laid a foundation of trust. The revelation of YHWH then deepened this understanding, showing His active, personal, and redemptive involvement in the lives of His people, particularly through the Exodus. This gradual unfolding allows for a richer, more profound apprehension of His multifaceted character and purposes over time, culminating in the ultimate revelation of Himself in Jesus Christ.
Christ-Centered Fulfillment
Exodus 6:3, with its emphasis on God's progressive revelation and unwavering covenant faithfulness, finds its ultimate and most glorious fulfillment in Jesus Christ. The names El Shaddai (God Almighty) and YHWH (the self-existent, covenant-keeping God) are perfectly and fully embodied in Christ. He is the "Almighty" through whom all things were created and sustained, holding creation together by the word of His power (Colossians 1:16-17). More profoundly, Jesus is the ultimate "I AM," echoing the divine name YHWH revealed to Moses, as He declared in John 8:58. Through His incarnation, life, death, and resurrection, Jesus perfectly reveals the Father, making God truly "known" in the most intimate and saving way. The covenant promises made to the patriarchs, which God began to fulfill through the Exodus, are fully and eternally realized in the New Covenant established through Christ's blood (Luke 22:20). In Him, God's active, redemptive power and steadfast love are fully displayed, inviting all into a deeper, personal relationship with the divine, a knowledge far surpassing that of the patriarchs or even the Exodus generation.