Exodus 6:21 Kommentar

Much ado there was to bring Moses to his work, and when the ice was broken, some difficulty having occurred in carrying it on, there was no less ado to put him forward in it. Witness this chapter, in which, I. God satisfies Moses himself in an answer to his complaints in the close of the foregoing chapter (Exo 6:1). II. He gives him fuller instructions than had yet been given him what to say to the children of Israel, for their satisfaction (Exo 6:2-8), but to little purpose (Exo 6:9). III. He sends him again to Pharaoh (Exo 6:10, Exo 6:11). But Moses objects against that (Exo 6:12), upon which a very strict charge is given to him and his brother to execute their commission with vigour (Exo 6:13). IV. Here is an abstract of the genealogy of the tribes of Reuben and Simeon, to introduce that of Levi, that the pedigree of Moses and Aaron might be cleared (Exo 6:14-25), and then the chapter concludes with a repetition of so much of the preceding story as was necessary to make way for the following chapter.

INTRODUCTION TO EXODUS 6 The Lord encourages Moses to hope for success from his name Jehovah, and the covenant he had made with the fathers of his people, Exo 6:1, orders him to assure the children of Israel that he would deliver them from their bondage and burdens, and bring them into the land of Canaan; but through their distress and anguish they hearkened not to him, Exo 6:6 but Moses is sent again to Pharaoh to demand the dismission of Israel, to which he seems unwilling, and both he and Aaron are charged both to go to the children of Israel, and to Pharaoh, Exo 6:10, next follows a genealogy of the tribes of Reuben, Simeon, and Levi, which seems to be given for the sake of Moses and Aaron, and to show their descent, Exo 6:14, who were the persons appointed of God to be the instruments of bringing the children of Israel out of Egypt, Exo 6:26.

And the sons of Korah,.... The eldest son of Izhar, who, though he proved a bad man, yet many of his posterity were good men, and are often mentioned in general in the titles of some of the psalms of David: the immediate sons of Korah were Assir, and Elkanah, and Abiasaph. Aben Ezra says, that Samuel the prophet was of the sons of Korah; perhaps what might lead him to it was, because his father's name was Elkanah, the name of one of these sons of Korah, but cannot be this Elkanah: these are the families of the Korhites; the heads of them, or from whom they descended.

God encourages Moses, and promises to show wonders upon Pharaoh, and to bring out his people with a strong hand, Exo 6:1. He confirms this promise by his essential name Jehovah, Exo 6:2, Exo 6:3; by the covenant he had made with their fathers, Exo 6:4, Exo 6:5. Sends Moses with a fresh message to the Hebrews, full of the most gracious promises, and confirms the whole by appealing to the name in which his unchangeable existence is implied, Exo 6:6-8. Moses delivers the message to the Israelites, but through anguish of spirit they do not believe, Exo 6:9. He receives a new commission to go to Pharaoh, Exo 6:10, Exo 6:11. He excuses himself on account of his unreadiness of speech, Exo 6:12. The Lord gives him and Aaron a charge both to Pharaoh and to the children of Israel, Exo 6:13. The genealogy of Reuben, Exo 6:14; of Simeon, Exo 6:15; of Levi, from whom descended Gershon, Kohath, and Merari, Exo 6:16. The sons of Gershon, Exo 6:17; of Kohath, Exo 6:15; of Merari, Exo 6:19. The marriage of Amram and Jochebed, Exo 6:20. The sons of Izhar and Uzziel, the brothers of Amram, Exo 6:21, Exo 6:22. Marriage of Aaron and Elisheba, and the birth of their sons, Nadab, Abihu, Eleazar, and Ithamar, Exo 6:23. The sons of Korah, the nephew of Aaron, Exo 6:24. The marriage of Eleazar to one of the daughters of Putiel, and the birth of Phinehas, Exo 6:25. These genealogical accounts introduced for the sake of showing the line of descent of Moses and Aaron, Exo 6:26, Exo 6:27. A recapitulation of the commission delivered to Moses and Aaron, Exo 6:29, and a repetition of the excuse formerly made by Moses, Exo 6:30.

Korah - Though he became a rebel against God and Moses, (see Num 16:1, etc)., yet Moses, in his great impartiality, inserts his name among those of his other progenitors.

RENEWAL OF THE PROMISE. (Exo 6:1-13) the Lord said unto Moses--The Lord, who is long-suffering and indulgent to the errors and infirmities of His people, made allowance for the mortification of Moses as the result of this first interview and cheered him with the assurance of a speedy and successful termination to his embassy.

Equipment of Moses and Aaron as Messengers of Jehovah. - Exo 6:1. In reply to the complaining inquiry of Moses, Jehovah promised him the deliverance of Israel by a strong hand (cf. Exo 3:19), by which Pharaoh would be compelled to let Israel go, and even to drive them out of his land. Moses did not receive any direct answer to the question, "Why hast Thou so evil-entreated this people?" He was to gather this first of all from his own experience as the leader of Israel. For the words were strictly applicable here: "What I do thou knowest not now, but thou shalt know hereafter" (Joh 13:7). If, even after the miraculous deliverance of the Israelites from Egypt and their glorious march through the desert, in which they had received so many proofs of the omnipotence and mercy of their God, they repeatedly rebelled against the guidance of God, and were not content with the manna provided by the Lord, but lusted after the fishes, leeks, and onions of Egypt (Num 11); it is certain that in such a state of mind as this, they would never have been willing to leave Egypt and enter into a covenant with Jehovah, without a very great increase in the oppression they endured in Egypt. - The brief but comprehensive promise was still further explained by the Lord (Exo 6:2-9), and Moses was instructed and authorized to carry out the divine purposes in concert with Aaron (Exo 6:10-13, Exo 6:28-30; Exo 7:1-6). The genealogy of the two messengers is then introduced into the midst of these instructions (Exo 6:14-27); and the age of Moses is given at the close (Exo 7:7). This section does not contain a different account of the calling of Moses, taken from some other source than the previous one; it rather presupposes Exo 3-5, and completes the account commenced in Exo 3 of the equipment of Moses and Aaron as the executors of the divine will with regard to Pharaoh and Israel. For the fact that the first visit paid by Moses and Aaron to Pharaoh was simply intended to bring out the attitude of Pharaoh towards the purposes of Jehovah, and to show the necessity for the great judgments of God, is distinctly expressed in the words, "Now shalt thou see what I will do to Pharaoh." But before these judgments commenced, Jehovah announced to Moses (Exo 6:2), and through him to the people, that henceforth He would manifest Himself to them in a much more glorious manner than to the patriarchs, namely, as Jehovah; whereas to Abraham, Isaac, and Jacob, He had only appeared as El Shaddai. The words, "By My name Jehovah was I now known to them," do not mean, however, that the patriarchs were altogether ignorant of the name Jehovah. This is obvious from the significant use of that name, which was not an unmeaning sound, but a real expression of the divine nature, and still more from the unmistakeable connection between the explanation given by God here and Gen 17:1. When the establishment of the covenant commenced, as described in Gen 15, with the institution of the covenant sign of circumcision and the promise of the birth of Isaac, Jehovah said to Abram, "I am El Shaddai, God Almighty," and from that time forward manifested Himself to Abram and his wife as the Almighty, in the birth of Isaac, which took place apart altogether from the powers of nature, and also in the preservation, guidance, and multiplication of his seed. It was in His attribute as El Shaddai that God had revealed His nature to the patriarchs; but now He was about to reveal Himself to Israel as Jehovah, as the absolute Being working with unbounded freedom in the performance of His promises. For not only had He established His covenant with the fathers (Exo 6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Exo 6:5; וגם - וגם, not only - but also). The divine promise not only commences in Exo 6:2, but concludes at Exo 6:8, with the emphatic expression, "I Jehovah," to show that the work of Israel's redemption resided in the power of the name Jehovah. In Exo 6:4 the covenant promises of Gen 17:7-8; Gen 26:3; Gen 35:11-12, are all brought together; and in Exo 6:5 we have a repetition of Exo 2:24, with the emphatically repeated אני (I). On the ground of the erection of His covenant on the one hand, and, what was irreconcilable with that covenant, the bondage of Israel on the other, Jehovah was not about to redeem Israel from its sufferings and make it His own nation. This assurance, which God would carry out by the manifestation of His nature as expressed in the name Jehovah, contained three distinct elements: (a) the deliverance of Israel from the bondage of Egypt, which, because so utterly different from all outward appearances, is described in three parallel clauses: bringing them out from under the burdens of the Egyptians; saving them from their bondage; and redeeming them with a stretched-out arm and with great judgments; - (b) the adoption of Israel as the nation of God; - (c) the guidance of Israel into the land promised to the fathers (Exo 6:6-8). נטוּיה זרוע, a stretched-out arm, is most appropriately connected with גּדלים שׁפטים, great judgments; for God raises, stretches out His arm, when He proceeds in judgment to smite the rebellious. These expressions repeat with greater emphasis the "strong hand" of Exo 6:1, and are frequently connected with it in the rhetorical language of Deuteronomy (e.g., Deu 4:34; Deu 5:15; Deu 7:19). The "great judgments" were the plagues, the judgments of God, by which Pharaoh was to be compelled to let Israel go.