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Commentary on Exodus 6 verses 1–9
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 6:4 presents a pivotal moment of divine reassurance, wherein God solemnly declares to Moses the reaffirmation of His unbreakable covenant with the patriarchs—Abraham, Isaac, and Jacob. This declaration specifically concerns the grant of the land of Canaan, emphasizing its status as a promised inheritance. Amidst the Israelites' profound despair and intensified suffering under Egyptian bondage, this divine pronouncement serves as a powerful testament to God's unwavering faithfulness and the absolute certainty of His redemptive plan.
CONTEXT
Literary Context: This verse is situated within a crucial dialogue between God and Moses, immediately following Moses' discouraged report of Pharaoh's increased oppression (Exodus 5:19-23). The Israelites, having hoped for deliverance, now face even harsher conditions, leading to their profound disillusionment and Moses' own questioning of God's plan. God's response, beginning in Exodus 6:1 and continuing through verse 8, is a powerful self-revelation designed to bolster faith. He introduces Himself by His covenant name, Yahweh (LORD), in Exodus 6:2-3, distinguishing this deeper revelation from His previous interactions with the patriarchs. Verse 4 then serves as a direct, explicit reaffirmation of the core land promise of the Abrahamic covenant, underscoring that God's plan, though seemingly delayed, remains firmly in place and is now poised for fulfillment. This reaffirmation directly addresses the people's despair by reminding them of God's ancient and enduring commitment.
Historical & Cultural Context: In the ancient Near East, covenants were foundational to relationships, whether between kings and vassals or between a deity and a people. These agreements often involved solemn oaths, rituals (like cutting animals in two, as seen in Genesis 15:9-17), and specific promises and obligations. The promise of land was particularly significant for nomadic or semi-nomadic peoples, representing security, identity, and the fulfillment of a settled existence. For the Israelites, enslaved in Egypt for centuries, the concept of their own land would have been a distant, almost forgotten dream. Their status as "strangers" or "sojourners" in Canaan during the patriarchal period (Genesis 23:4) was a common cultural phenomenon, but it highlighted their lack of permanent possession. God's reaffirmation of this land promise in Exodus 6:4, therefore, was not merely a theological statement but a profound assurance of a future physical home and national identity, directly challenging their current state of homelessness and servitude.
Key Themes: This verse powerfully contributes to several overarching themes within Exodus and the broader Pentateuch. Firstly, it highlights God's Unwavering Faithfulness to His covenant promises, demonstrating that His word is immutable despite human failure or adverse circumstances. Secondly, it underscores the Sovereignty of God in initiating and fulfilling His redemptive plans, emphasizing that He is the primary actor in bringing about His purposes. Thirdly, the verse reinforces the theme of Divine Covenant, specifically the unconditional nature of the Abrahamic covenant, which serves as the foundation for Israel's identity and future. Fourthly, the promise of the "land of Canaan" is central to the theme of Inheritance and Rest, a recurring motif that culminates in the entry into the Promised Land but also points to a deeper, spiritual rest. Finally, the description of the patriarchs as "strangers" and "pilgrims" introduces the theme of Sojourning and Pilgrimage, a concept that resonates throughout biblical history, portraying God's people as temporary residents on earth, looking forward to a greater, eternal dwelling (Hebrews 11:9-10).
EXPOSITION AND ANALYSIS
Exodus 6:4 encapsulates God's steadfast commitment to His ancient promises, providing a bedrock of hope for a disheartened people.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Emphasis is achieved through God's direct declaration, "And I have also established my covenant," which underscores the divine initiative and certainty of the promise. The repetition of "land" ("the land of Canaan, the land of their pilgrimage") serves as a form of Anaphora and Repetition, drawing attention to the central object of the promise and its particular historical context. The phrase "the land of their pilgrimage, wherein they were strangers" functions as a form of Explanatory Apposition, providing crucial clarification and historical background for the nature of the patriarchs' relationship with the promised land. This description also serves as Foreshadowing, hinting at the Israelites' own journey as sojourners through the wilderness before entering their inheritance, and more broadly, foreshadowing the spiritual pilgrimage of all God's people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 6:4 profoundly illustrates the enduring nature of God's covenant faithfulness, a central tenet of biblical theology. It reveals that God's promises are not subject to human failure, the passage of time, or adverse circumstances; rather, they are rooted in His immutable character and sovereign will. This verse reassures that the God who initiates a covenant is also the God who actively works to bring it to its full and certain completion. It underscores the divine initiative in salvation history, where God, out of His own good pleasure and faithfulness, chooses to act on behalf of His people, fulfilling promises made generations prior. The concept of the promised land, though physical, also points to a deeper theological reality of rest, inheritance, and God's dwelling among His people, a theme that finds its ultimate expression in the New Testament.
REFLECTION AND APPLICATION
Exodus 6:4 offers profound encouragement for believers today, serving as a timeless reminder that God remains faithful to His promises, even when our circumstances suggest otherwise. In moments of despair, when God's plans seem delayed, or when we face overwhelming challenges, this verse calls us to trust in His unchanging character and sovereign timing. Just as the Israelites were assured of their future inheritance despite their present bondage, we are encouraged to live with hope, recognizing our transient status in this world while anticipating the ultimate fulfillment of God's promises in Christ and the eternal kingdom. Our role is to respond with faith and obedience, knowing that God, who established His covenant, is actively working to bring His purposes to pass for His glory and our good. This passage invites us to rest in the certainty that the God who has promised is utterly reliable and powerful to perform all He has spoken.
Questions for Reflection
FAQ
Why did God need to "establish" a covenant that was already made?
Answer: The Hebrew term heqim (הֲקִמֹתִי, H6965) for "established" in this context signifies more than merely making a covenant; it implies confirming, upholding, or bringing it to fulfillment. God is not initiating a new covenant here but is reaffirming and activating the existing Abrahamic covenant, assuring Moses and the Israelites that He is now ready to bring the long-standing promise of the land to pass. It emphasizes His active commitment and power to fulfill what He had already promised to Abraham, Isaac, and Jacob, demonstrating that His past word is now being made present reality. This divine action directly addresses the Israelites' despondency by showing that God is moving decisively to fulfill His ancient oath (Exodus 6:5).
What is the significance of Canaan being called "the land of their pilgrimage"?
Answer: This phrase highlights that while God had promised the land of Canaan to Abraham and his descendants, the patriarchs themselves lived there as temporary residents, never fully possessing it during their lifetimes. "Pilgrimage" (מָגֻר, H4033, mâgûwr) denotes a temporary dwelling or sojourning, while "strangers" (גּוּר, H1481, gûwr) refers to resident aliens or foreigners. This emphasizes that the complete fulfillment of the land promise was always future-oriented, requiring faith from the patriarchs who lived by promise rather than full possession (Hebrews 11:9). It foreshadows the Israelites' eventual exodus and conquest, and also serves as a profound theological parallel for believers who are strangers and pilgrims in this world, looking to a greater, eternal inheritance.
How does this verse relate to God's name, "LORD" (Yahweh)?
Answer: Exodus 6:4 directly follows God's profound self-revelation in Exodus 6:2-3, where He declares, "I am the LORD (Yahweh)." The reaffirmation of the covenant in verse 4 is intrinsically linked to this divine name, which signifies God's active, covenant-keeping presence and His power to bring His promises to fruition. To the patriarchs, God was known as El Shaddai, God Almighty, but now to Moses, He reveals Himself as Yahweh, the God who is faithful to His covenant and actively intervenes in history to fulfill His word. This connection assures Moses that the God revealing Himself as Yahweh is the same faithful God who made the covenant with the patriarchs and will now act decisively to fulfill it, demonstrating His unique character as the God who makes and keeps His promises.
CHRIST-CENTERED FULFILLMENT
While Exodus 6:4 speaks of a literal land promise to Israel, its ultimate fulfillment points to a greater, spiritual inheritance found in Jesus Christ. The earthly Canaan, a place of rest and dwelling, foreshadows the true rest and eternal dwelling God provides for His people in Christ. Jesus is the ultimate heir of the promises made to Abraham, and through Him, all believers, both Jew and Gentile, become spiritual descendants of Abraham and co-heirs of a heavenly inheritance (Galatians 3:29). The "pilgrimage" of the patriarchs in Canaan prefigures the Christian life as a journey of faith, where believers are strangers and exiles in this world, looking forward to the "city that has foundations, whose designer and builder is God" (Hebrews 11:10). Christ's atoning work establishes the New Covenant, a superior covenant (Hebrews 8:6) that secures not merely a physical land, but eternal life, reconciliation, and communion with God, thereby fulfilling the deepest longings symbolized by the promised land and ushering believers into a spiritual inheritance that is "imperishable, undefiled, and unfading, kept in heaven" for them (1 Peter 1:4).