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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 6:9 powerfully depicts the immediate and disheartening response of the Israelites to Moses' message of divine deliverance. Despite God's profound promises to liberate them from slavery, their present suffering was so overwhelming and their spirits so crushed by prolonged, cruel bondage that they were unable to receive or believe the message of hope, illustrating the paralyzing psychological and spiritual effects of severe oppression.
Context
Literary Context
This verse is a pivotal moment following God's renewed and emphatic declaration of His covenant promises to Moses in Exodus 6:2-8. God explicitly states His intention to deliver Israel from Egyptian bondage, redeem them, take them as His people, and bring them into the promised land. Moses, having received this powerful divine commission, faithfully relays these words to the "children of Israel." The immediate preceding chapter, Exodus 5, details Moses' initial, unsuccessful confrontation with Pharaoh, which resulted not in liberation but in a significant increase in the Israelites' workload and suffering, as Pharaoh commanded them to gather their own straw while still meeting the same brick quotas. This intensified oppression had a devastating impact on the people, setting the stage for their despairing reaction in Exodus 6:9.
Historical & Cultural Context
The Israelites were enslaved in Egypt for centuries, performing forced labor, particularly in brick-making and construction for Pharaoh's store cities (Exodus 1:11-14). This was not merely physical labor but a system designed to break their spirit and diminish their numbers, including the horrific decree to kill male infants (Exodus 1:15-22). Their daily lives were marked by relentless toil, brutal overseers, and a complete lack of hope for a better future. The term "bondage" (Hebrew ʻăbôdâh) describes a state of servitude, labor, and oppressive work. The "cruel" (Hebrew qâsheh) nature of this bondage implies harshness, severity, and a lack of compassion, resulting in both physical exhaustion and deep psychological trauma that would naturally make them skeptical of any sudden promise of freedom.
Key Themes
Exodus 6:9 contributes significantly to several key themes within the book of Exodus. It highlights the theme of divine sovereignty versus human unbelief, demonstrating that God's plan of deliverance will proceed regardless of human receptivity. It underscores the reality of human frailty and the psychological toll of oppression, showing how suffering can extinguish hope and make faith incredibly difficult. This verse also introduces the theme of Moses' challenges as a leader, as he immediately faces rejection from his own people despite being God's chosen messenger. Furthermore, it sets the stage for God to demonstrate His power not only to Pharaoh but also to His own people, proving His faithfulness and ability to overcome even the deepest despair, a theme that culminates in the miraculous events of the plagues and the crossing of the Red Sea.
Exposition and Analysis
Key Word Analysis
From a primitive root, meaning perhaps properly "to arrange," but used figuratively "to speak." It implies a declarative, authoritative communication. Moses "spake" God's words, indicating a direct transmission of the divine message, not merely a casual conversation. This highlights Moses' role as a prophet, delivering a precisely articulated divine promise.
Derived from the root "to be short," this word literally means "shortness." When combined with "spirit" (rûwach), it forms the idiom "shortness of spirit" or "shortness of breath." This vividly describes a state of being utterly stifled, crushed, or exasperated, where one is so overwhelmed by affliction that they have no capacity, no "breath," left to grasp hope or receive good news. It signifies a profound state of impatience, weariness, and despair.
This term refers to "work of any kind," but in this context, it specifically denotes "service," "labor," or "servitude." The addition of "cruel" (qâsheh) emphasizes the harsh, severe, and grievous nature of this forced labor, which had physically exhausted and psychologically broken the Israelites, making any promise of relief seem utterly unbelievable.
Verse Breakdown
"And Moses spake so unto the children of Israel"
This clause establishes Moses' obedience to God's command. Having just received God's powerful reaffirmation of His covenant and detailed promises of deliverance in Exodus 6:2-8, Moses faithfully conveys these divine words to his people, the descendants of Jacob, now known as "Israel."
"but they hearkened not unto Moses"
This marks a stark and immediate rejection of Moses' message. The verb "hearkened" (Hebrew shâmaʻ) implies not just hearing, but listening intelligently, paying attention, and often, obeying. Their failure to "hearken" indicates a refusal to believe or even properly process the good news, a profound lack of receptivity to God's promise delivered through His chosen messenger.
"for anguish of spirit, and for cruel bondage"
This final clause provides the reason for their unbelief and inability to listen. Their "anguish of spirit" (Hebrew qôtser rûwach, literally "shortness of spirit" or "shortness of breath") signifies a deep, overwhelming despair and exhaustion. Coupled with the relentless and "cruel bondage" (Hebrew ʻăbôdâh qâsheh) they endured daily, their present suffering had so thoroughly crushed their hope and vitality that they were emotionally and spiritually incapable of receiving or believing in a future deliverance, no matter how divinely promised.
Literary Devices
The verse employs Pathos to evoke a strong sense of pity and empathy for the Israelites' plight. Their "anguish of spirit" and "cruel bondage" paint a vivid picture of extreme suffering that has rendered them incapable of hope, making their unbelief understandable, if not justifiable. The phrase "anguish of spirit" is a powerful Idiom (Hebrew qôtser rûwach), literally "shortness of breath," which metaphorically conveys a state of being utterly stifled, exasperated, and devoid of the capacity for hope or endurance. This Metaphor of being "out of breath" from suffering effectively communicates their profound despair and the crushing weight of their oppression. The contrast between God's grand promises (implied from the preceding verses) and the Israelites' immediate, despairing rejection creates a dramatic Irony, highlighting the chasm between divine intention and human capacity for belief under duress.
Theological and Thematic Connections
Exodus 6:9 underscores a profound theological truth: God's faithfulness to His covenant is not contingent upon human receptivity or belief. Despite the Israelites' despair and inability to "hearken" to His promises, God did not abandon His plan of deliverance. This demonstrates God's unwavering commitment to His word and His sovereign power to fulfill His purposes, even when faced with human doubt and frailty. The narrative emphasizes that the deliverance would come not because Israel believed, but because God had sworn an oath to Abraham, Isaac, and Jacob, and He is faithful to His covenant promises, regardless of immediate human response. This divine steadfastness provides a powerful foundation for understanding God's character throughout salvation history.
Reflection and Application
Exodus 6:9 offers a poignant and deeply empathetic insight into the human condition under extreme duress. It teaches us that prolonged suffering, whether physical, emotional, or spiritual, can so profoundly impact an individual or community that it extinguishes the capacity for hope and belief, even in the face of clear divine promises. For those in ministry or leadership, this verse serves as a vital reminder to approach people with immense compassion and patience, understanding that deep-seated weariness, trauma, and skepticism are powerful barriers to receiving good news. We are called to persist in sharing the message of hope, not expecting immediate acceptance, but trusting in the sovereign power of God to break through despair. For individuals facing their own "cruel bondage" – be it chronic illness, financial hardship, relational brokenness, or spiritual oppression – this passage encourages us to acknowledge the reality of our own limitations and the paralyzing effects of suffering. Ultimately, it directs us to place our hope not in our own fleeting capacity to believe, but in the unfailing character and unwavering power of God, who remains faithful even when our spirits are too anguished to grasp His promises.
Questions for Reflection
FAQ
Why didn't the Israelites immediately believe Moses' message of deliverance?
The Israelites did not believe Moses immediately primarily because they were utterly overwhelmed by "anguish of spirit" and "cruel bondage." Their recent experience of increased suffering, directly following Moses' initial appeal to Pharaoh as described in Exodus 5, had crushed any previous glimmer of hope. This left them in a state of profound despair and exhaustion where they could not conceive of or receive good news. Their present reality was simply too harsh and debilitating for them to grasp a future promise, no matter how divinely assured.
Does "anguish of spirit" imply a lack of faith on the part of the Israelites?
While their inability to "hearken" to Moses certainly indicates a lack of immediate faith in that moment, "anguish of spirit" (Hebrew qôtser rûwach) describes a state of being utterly stifled, exhausted, and "out of breath" from suffering. It suggests a spirit so crushed by affliction that it lacked the capacity or room to receive hope, rather than an intentional, defiant rejection of God. It highlights human frailty under extreme duress, which God, in His patience and understanding, would address through His powerful acts of deliverance, rather than condemning them for their immediate inability to believe.
Did God's plan of deliverance depend on the Israelites' belief?
No, God's plan of deliverance did not depend on the Israelites' belief or receptivity. The narrative clearly demonstrates that God's commitment to His covenant with Abraham, Isaac, and Jacob (Exodus 6:3-5) and His inherent power to deliver were the driving forces. Despite their unbelief, God proceeded with His plan, proving that His purposes are sovereign and will prevail regardless of human response. Their initial inability to believe did not deter God from fulfilling His promises; rather, it set the stage for Him to reveal His mighty arm and demonstrate His faithfulness in an undeniable way.
Christ-Centered Fulfillment
The Israelites' "anguish of spirit" and their inability to receive the promise of deliverance from physical bondage serve as a profound foreshadowing of humanity's deeper spiritual bondage and our inherent inability to save ourselves or even fully grasp God's ultimate salvation. Just as Israel needed a deliverer beyond their own capacity to break free from Egypt, humanity requires Christ. He is the ultimate Moses, sent by God not only to break the chains of physical oppression but to free us from the far more devastating bondage of sin and spiritual death, which causes the deepest "anguish of spirit" and separates us from God (Romans 6:23). Christ's work on the cross, a perfect act of deliverance, is not contingent on our initial receptivity or perfect faith, but on God's sovereign love and Christ's finished work (Ephesians 2:8-9). He offers true rest and hope to all who are weary and heavy-laden, fulfilling the promise of a deliverance that transcends human despair and opens the spirit to receive eternal life and reconciliation with God (Matthew 11:28-30). Through Him, our "shortness of spirit" is replaced by the indwelling Spirit of God, empowering us to live in the freedom of His grace (Galatians 5:1).