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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 6:7 stands as a foundational declaration of God's covenant fidelity and redemptive purpose, delivered to Israel through Moses amidst their intense suffering in Egypt. This verse encapsulates God's unwavering commitment to sovereignly adopt Israel as His unique people, to establish an exclusive and intimate relationship as their God, and to powerfully demonstrate His divine identity and faithfulness through their miraculous deliverance from Egyptian bondage, leading them to an experiential and transformative knowledge of Him.
Context
Literary Context
Exodus 6:7 is a pivotal statement within a broader divine revelation to Moses, following the initial, disheartening confrontation with Pharaoh. In Exodus 5, Pharaoh not only refused Moses' request but intensified the Israelites' forced labor, leading to their despair and complaints against Moses. This immediate backdrop highlights the dire circumstances and the profound need for divine intervention. God's response in Exodus 6:1-8 serves as a powerful reassurance, reaffirming His covenant promises made to Abraham, Isaac, and Jacob, and detailing His resolute plan for deliverance. Verse 7, in particular, articulates the core of the covenant relationship God intends to establish, emphasizing the reciprocal nature of His commitment ("I will take you... I will be to you") and the experiential outcome ("ye shall know"). It sets the stage for the dramatic unfolding of the plagues and the exodus, which will serve as the tangible proof of God's identity and power.
Historical & Cultural Context
At the time of Exodus 6, the Israelites had endured generations of brutal slavery under the oppressive regime of the Egyptian pharaohs. This historical reality meant they were a subjugated people, stripped of their national identity and religious freedom, forced to build monumental structures for their captors. Culturally, Egypt was a polytheistic society, worshipping a vast pantheon of gods, with Pharaoh himself often regarded as a divine figure. The Israelites, though descendants of Abraham who knew of YHWH, had likely assimilated some Egyptian customs and may have struggled to maintain a pure monotheistic faith. The promise in Exodus 6:7 to "bringeth you out from under the burdens of the Egyptians" was not merely a promise of physical liberation but a profound act of national and spiritual re-formation. It meant extricating them from a system of idolatry and oppression to establish them as a distinct, holy nation uniquely bound to the one true God, YHWH, in a land of their own.
Key Themes
Exodus 6:7 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of Covenant Fidelity, demonstrating God's unwavering commitment to the promises made to the patriarchs, even when human circumstances seem to negate them. It underscores Divine Election and Adoption, as God sovereignly chooses and "takes" Israel as His own unique "people" (Deuteronomy 7:6). The verse also powerfully introduces the theme of Redemption and Deliverance, portraying God as the active liberator who intervenes with mighty power to free His people from bondage, a motif that resonates throughout biblical history. Crucially, it highlights the Experiential Knowledge of God, emphasizing that Israel's understanding of YHWH's true identity and character would come not through abstract theology, but through witnessing and participating in His mighty acts of salvation. This knowledge is inextricably linked to the Revelation of God's Name (YHWH), which signifies His self-existence, covenant-keeping nature, and active presence among His people, as first revealed in Exodus 3:14-15.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to take (in the widest variety of applications)." In Exodus 6:7, it denotes God's sovereign and deliberate act of choosing and acquiring Israel as His own. It is an initiative of divine grace, not based on Israel's merit, but on God's prior covenant promises and His unchangeable will to establish a unique relationship. This "taking" is foundational to their identity as His treasured possession.
This primitive root means "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition)." Here, "know" implies far more than mere intellectual assent; it signifies a deep, intimate, and experiential understanding. Through God's mighty acts of deliverance, Israel would come to personally apprehend His character, power, and unwavering commitment, leading to a transformative relationship based on lived experience.
This proper noun, derived from the root "to be," refers to "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." It is God's personal, covenant name, revealed to Moses as "I AM THAT I AM" (Exodus 3:14). In Exodus 6:7, its use underscores God's absolute sovereignty, His unchanging nature, and His active, present involvement in fulfilling His promises to His people, distinguishing Him from all other gods.
Verse Breakdown
"And I will take you to me for a people"
This opening clause highlights God's sovereign initiative in establishing a unique relationship. It is an act of divine election and adoption, where God chooses Israel not based on their inherent worth, but by His gracious will, to be His distinct and treasured possession among all nations. This signifies the formation of a special, exclusive bond, setting Israel apart for God's divine purposes and establishing their identity as His own.
"and I will be to you a God"
This is the reciprocal and foundational promise of the covenant. God pledges His full divine presence, protection, provision, and guidance to Israel. It implies an exclusive relationship where Israel is called to worship and serve Him alone, acknowledging His supreme authority and faithfulness. This declaration establishes the very essence of their covenant bond, promising God's faithful presence and active involvement in their lives.
"and ye shall know that I [am] the LORD your God"
This clause emphasizes the experiential outcome of God's redemptive actions. The "knowing" (Hebrew: yada') is not merely intellectual recognition but a deep, intimate, and transformative understanding of God's character and power, gained through personal encounter and observation of His mighty deeds. The phrase "the LORD your God" highlights the significance of His personal covenant name, YHWH, reinforcing His self-existence, eternality, and His active presence in fulfilling His promises specifically to them.
"which bringeth you out from under the burdens of the Egyptians"
This final clause provides the tangible proof and the means by which Israel will "know" YHWH. It highlights God's active, powerful, and specific intervention to liberate His people. The deliverance is not achieved by human strength or cunning, but by divine might, demonstrating God's absolute sovereignty over all earthly powers and His unwavering commitment to His covenant. This liberation serves as the ultimate validation of His identity as the covenant-keeping God.
Literary Devices
Exodus 6:7 masterfully employs several literary devices to convey its profound theological message. The most prominent is the Covenant Formula, encapsulated in the parallel structure "I will take you to me for a people, and I will be to you a God." This succinct declaration is a hallmark of biblical covenants, establishing the reciprocal relationship between God and His chosen people. The verse also utilizes Divine Speech/Oracle, as it is a direct declaration from God to Moses, intended to reassure and instruct. There is a clear Progression of Divine Action and Human Response: God's initiative ("I will take," "I will be") leads to a transformative outcome for Israel ("ye shall know"), which is actualized through His powerful intervention ("which bringeth you out"). The phrase "burdens of the Egyptians" serves as Symbolism for oppression, slavery, and the futility of human effort against divine will, setting up a powerful Antithesis with God's act of "bringing out." This contrast underscores God's unparalleled power and His role as the ultimate Redeemer.
Theological and Thematic Connections
Exodus 6:7 is a theological cornerstone, articulating the very essence of God's relationship with Israel and foreshadowing His broader redemptive plan for humanity. It powerfully reaffirms God's Covenant Fidelity, demonstrating His unwavering commitment to the promises made to Abraham, Isaac, and Jacob, even in the face of Israel's despair and Pharaoh's oppression. This verse underscores the concept of Divine Election and Adoption, where God sovereignly chooses and "takes" Israel as His unique people, not based on their merit but on His unmerited grace. This act of "taking" establishes a profound, exclusive, and mutual covenant bond, setting the stage for Israel's identity as a holy nation. The promise of deliverance from "the burdens of the Egyptians" establishes a foundational theme of Redemption and Deliverance through divine intervention, where God actively liberates His people from bondage, setting a pattern for future acts of salvation, culminating in Christ. Furthermore, the emphasis on "ye shall know that I am the LORD your God" highlights that true knowledge of God is experiential, gained through witnessing and participating in His mighty acts, revealing His character as the self-existent, covenant-keeping YHWH.
Reflection and Application
Exodus 6:7 offers profound encouragement and enduring truth for believers today, echoing God's unchanging character and His enduring commitment to His people. Just as God promised to deliver Israel from their physical burdens and establish them as His own, He continues to deliver His people from spiritual, emotional, and even physical bondages in our contemporary world. This verse reminds us that God desires a deep, personal, and experiential relationship with us, promising to be our God and to take us as His own. Our challenges, difficulties, and moments of despair become opportunities for us to "know" Him more intimately, experiencing His faithfulness, power, and sovereignty firsthand. It reinforces the truth that God is faithful to His promises, even when circumstances seem bleak or human efforts fail. He is actively involved in bringing us out from under our burdens, demonstrating His love and power in our lives, and continually inviting us into a deeper, transformative knowledge of His divine nature.
Questions for Reflection
FAQ
What is the significance of the name "LORD" (YHWH) in this verse?
The name "LORD" translates the Hebrew personal name of God, YHWH (Yahweh), which God revealed to Moses in Exodus 3:14 as "I AM THAT I AM." This name emphasizes God's self-existence, eternal nature, and His active, faithful presence in fulfilling His covenant promises. In Exodus 6:7, it reinforces that the God who is about to deliver Israel is the same unchanging, sovereign, and covenant-keeping God who made promises to their forefathers, distinguishing Him from the false gods of Egypt.
What does it mean for Israel to "know" the LORD?
The Hebrew word for "know" (yada') implies a deep, intimate, and experiential knowledge, extending far beyond mere intellectual understanding or factual information. Through His mighty acts of deliverance from Egypt, the Israelites would not just hear about God, but would personally and profoundly experience and understand His character, power, and faithfulness. This knowledge would be transformative, cementing their identity as His people and their understanding of His divine nature, leading to worship and obedience. This concept of knowing God experientially is foundational throughout the Old Testament.
How does "I will take you to me for a people, and I will be to you a God" define the covenant relationship?
This phrase encapsulates the very essence of the covenant relationship between God and Israel, often referred to as the "covenant formula." It signifies a profound, exclusive, and mutual commitment. God, in His sovereign grace, initiates the relationship by pledging to "take" them as His own unique people, promising His full divine presence, protection, and provision. In return, they are called to acknowledge Him as their exclusive God, to worship and serve Him alone, and to live as a distinct people set apart for His purposes. This promise echoes and expands upon God's covenant with Abraham in Genesis 17:7 and lays the theological groundwork for the Mosaic Covenant at Sinai.
Christ-Centered Fulfillment
Exodus 6:7, with its profound themes of divine election, covenant relationship, and powerful deliverance, finds its ultimate and most glorious fulfillment in Jesus Christ. While God delivered Israel from physical bondage in Egypt, Christ delivers humanity from the far greater burden of sin and death, establishing a new and eternal covenant through His own blood (Hebrews 8:6). Through faith in Him, believers are not merely a chosen nation but are spiritually adopted into God's family, becoming His children and truly "His people" (Galatians 3:26-29). The promise "I will be to you a God" is perfectly realized in Christ, who is God incarnate, dwelling among us (John 1:14). Furthermore, the experiential knowledge of God promised in Exodus 6:7 is profoundly deepened in the New Covenant. We "know" God not just through His mighty acts of deliverance, but intimately through the indwelling Holy Spirit, who reveals the Father's love and character through Jesus (John 14:7). Christ is the ultimate "LORD your God" who brings His people out of the spiritual "Egypt" of sin and into the promised land of eternal life and communion with God (Colossians 1:13-14).