COMMENTARY EXODUS 9

Exodus 9

In this chapter we have an account of three more of the plagues of Egypt. I. Murrain among the cattle, which was fatal to them (v. 1-7). II. Boils upon man and beast (v. 8-12). III. Hail, with thunder and lightning. 1. Warning is given of this plague (v. 13-21). 2. It is inflicted, to their great terror (v. 22-26). 3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word (v. 27, etc.).

Verses 1-7

Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh’s heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, v. 1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God’s demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, v. 2, 3. The hand of the Lord immediately, without the stretching out of Aaron’s hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians’ cattle: The Lord shall sever, v. 4. Note, When God’s judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa. 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Ps. 36:6. 4. To make the warning the more remarkable, the time is fixed (v. 5): Tomorrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do tomorrow, but it is not so with God.

II. The plague itself inflicted. The cattle died, v. 6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom. 8:20, 22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer. 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa. 19:1.

III. The distinction put between the cattle of the Egyptians and the Israelites’ cattle, according to the word of God: Not one of the cattle of the Israelites died, v. 6, 7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Ps. 91:6, 7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.

Exodus 8

Exodus 8

¹And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. ²And if thou refuse to let them go, behold, I will smite all thy borders with frogs: ³And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs: ⁴And the frogs shall come up both on thee, and upon thy people, and upon all thy servants. ⁵And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. ⁶And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. ⁷And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. ⁸Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD. ⁹And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? ¹⁰And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. ¹¹And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. ¹²And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh. ¹³And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. ¹⁴And they gathered them together upon heaps: and the land stank. ¹⁵But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.

¹⁶And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. ¹⁷And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. ¹⁸And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. ¹⁹Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had said.

²⁰And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me. ²¹Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. ²²And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth. ²³And I will put a division between my people and thy people: to morrow shall this sign be. ²⁴And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies. ²⁵And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. ²⁶And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? ²⁷We will go three days’ journey into the wilderness, and sacrifice to the LORD our God, as he shall command us. ²⁸And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: entreat for me. ²⁹And Moses said, Behold, I go out from thee, and I will entreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD. ³⁰And Moses went out from Pharaoh, and entreated the LORD. ³¹And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. ³²And Pharaoh hardened his heart at this time also, neither would he let the people go.

COMMENTARY EXODUS 8

Exodus 8

Three more of the plagues of Egypt are related in this chapter, I. That of the frogs, which is, 1. Threatened (v. 1-4). 2. Inflicted (v. 5, 6). 3. Mimicked by the magicians (v. 7). 4. Removed, at the humble request of Pharaoh (v. 8-14), who yet hardens his heart, and, notwithstanding his promise while the plague was upon him (v. 8), refuses to let Israel go (v. 15). II. The plague of lice (v. 16, 17), by which, 1. The magicians were baffled (v. 18, 19), and yet, 2. Pharaoh was hardened (v. 19). III. That of flies. 1. Pharaoh is warned of it before (v. 20, 21), and told that the land of Goshen should be exempt from this plague (v. 22, 23). 2. The plague is brought (v. 24). 3. Pharaoh treats with Moses about the release of Israel, and humbles himself (v. 25-29). 4. The plague is thereupon removed (v. 31), and Pharaoh’s heart hardened (v. 32).

Verses 1-15

Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments. 1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh’s pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe,

I. How it was threatened. Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, v. 1, 2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Ps. 7:12), which implies favour if he turn. So here, If thou refuse, I will smite thy borders, intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, v. 3, 4. Note, 1. God’s curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See Deu. 28:16, etc. 2. There is no avoiding divine judgments when they invade with commission.

II. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum—No sooner said then done; the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joel 2:2, etc.; and see Isa. 34:16, 17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease.

III. How the magicians were permitted to imitate it, v. 7. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon are said to be like frogs, which go forth to the kings of the earth, to deceive them (Rev. 16:13), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived.

IV. How Pharaoh relented under this plague: it was the first time he did so, v. 8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, Lord, Lord, Mt. 7:22. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water.

V. How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs. Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nellum occurrit tempus regi—No time fixed on by the king shall be objected to, v. 9. Have thou this honour over me, tell me against when I shall entreat for thee. This was designed for Pharaoh’s conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for tomorrow, v. 10. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: “Be it according to thy word, it shall be done just when thou wouldst have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God. None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him.” Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, v. 12. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died (v. 13), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, v. 14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose.

VI. What was the issue of this plague (v. 15): When Pharaoh saw there was a respite, without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note, 1. Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade. 2. God’s patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Eccl. 8:11; Ps. 78:34, etc.

COMMENTARY EXODUS 7

Exodus 7

In this chapter, I. The dispute between God and Moses finishes, and Moses applies himself to the execution of his commission, in obedience to God’s command (v. 1-7). II. The dispute between Moses and Pharaoh begins, and a famous trial of skill it was. Moses, in God’s name, demands Israel’s release; Pharaoh denies it. The contest is between the power of the great God and the power of a proud prince; and it will be found, in the issue, that when God judgeth he will overcome. 1. Moses confirms the demand he had made to Pharaoh, by a miracle, turning his rod into a serpent; but Pharaoh hardens his heart against this conviction (v. 8-13). 2. He chastises his disobedience by a plague, the first of the ten, turning the waters into blood; but Pharaoh hardens his heart against this correction, v. 14, etc.).

}Verses 1-7

Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (v. 1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God’s viceregents. He was authorized to speak and act in God’s name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God’s condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: “He shall be thy prophet,” that is, “he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them.” 3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, v. 4, 5. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God’s messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, (1.) How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them (ch. 6:3), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God’s name is exalted both in those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Lu. 1:51, 52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it?

II. Moses and Aaron apply themselves to their work without further objection: They did as the Lord commanded them, v. 6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist (Psa. 105:28), They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.

Exodus 7

Exodus 7

¹And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. ²Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. ³And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. ⁴But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. ⁵And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. ⁶And Moses and Aaron did as the LORD commanded them, so did they. ⁷And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.

⁸And the LORD spake unto Moses and unto Aaron, saying, ⁹When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. ¹⁰And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. ¹¹Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. ¹²For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods. ¹³And he hardened Pharaoh’s heart, that he hearkened not unto them; as the LORD had said.

¹⁴And the LORD said unto Moses, Pharaoh’s heart is hardened, he refuseth to let the people go. ¹⁵Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. ¹⁶And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. ¹⁷Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. ¹⁸And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. ¹⁹And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. ²⁰And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. ²¹And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. ²²And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the LORD had said. ²³And Pharaoh turned and went into his house, neither did he set his heart to this also. ²⁴And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. ²⁵And seven days were fulfilled, after that the LORD had smitten the river.

COMMENTARY EXODUS 6

God renews his promise. (1-9) Moses and Aaron again sent to Pharaoh. (10-13) The parentage of Moses and Aaron. (14-30)

Verses 1-9 We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. Moses had been expecting what God would do; but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, and finishing his own work. God 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. He intended his own glory: Ye shall know that I am the Lord. These good words, and comfortable words, should have revived the drooping Israelites, and have made them forget their misery; but they were so taken up with their troubles, that they did not heed God's promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from God's word and from his providence, and go comfortless.

Verses 10-13 The faith of Moses was so feeble that he could scarcely be kept to his work. Ready obedience is always according to the strength of our faith. Though our weaknesses ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. When Moses repeats his baffled arguments, he is argued with no longer, but God gives him and Aaron a charge, both to the children of Israel, and to Pharaoh. God's authority is sufficient to answer all objections, and binds all to obey, without murmuring or disputing, philippians 2:14.

Verses 14-30 Moses and Aaron were Israelites; raised up unto them of their brethren, as Christ also should be, who was to be the Prophet and Priest, the Redeemer and Lawgiver of the people of Israel. Moses returns to his narrative, and repeats the charge God had given him to deliver his message to Pharaoh, and his objection against it. Those who have spoken unadvisedly with their lips ought to reflect upon it with regret, as Moses seems to do here. "Uncircumcised," is used in Scripture to note the unsuitableness there may be in any thing to answer its proper purpose; as the carnal heart and depraved nature of fallen man are wholly unsuited to the services of God, and to the purposes of his glory. It is profitable to place no confidence in ourselves, all our sufficiency must be in the Lord. We never can trust ourselves too little, or our God too much. I can do nothing by myself, said the apostle, but I can do all things through Christ which strengtheneth me.

Exodus 6

Exodus 6

¹ Then the LORD said to Moses, “Now you will see what I will do to Pharaoh: Because of my mighty hand he will let them go; because of my mighty hand he will drive them out of his country.”
² God also said to Moses, “I am the LORD. ³ I appeared to Abraham, to Isaac and to Jacob as God Almighty,^[a] but by my name the LORD^[b] I did not make myself fully known to them. ⁴ I also established my covenant with them to give them the land of Canaan, where they resided as foreigners. ⁵ Moreover, I have heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered my covenant.
⁶ “Therefore, say to the Israelites: ‘I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. ⁷ I will take you as my own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians. ⁸ And I will bring you to the land I swore with uplifted hand to give to Abraham, to Isaac and to Jacob. I will give it to you as a possession. I am the LORD.’”
⁹ Moses reported this to the Israelites, but they did not listen to him because of their discouragement and harsh labor.
¹⁰ Then the LORD said to Moses, ¹¹ “Go, tell Pharaoh king of Egypt to let the Israelites go out of his country.”
¹² But Moses said to the LORD, “If the Israelites will not listen to me, why would Pharaoh listen to me, since I speak with faltering lips^[c]?”

Family Record of Moses and Aaron

¹³ Now the LORD spoke to Moses and Aaron about the Israelites and Pharaoh king of Egypt, and he commanded them to bring the Israelites out of Egypt. ¹⁴ These were the heads of their families^[d]:
The sons of Reuben the firstborn son of Israel were Hanok and Pallu, Hezron and Karmi. These were the clans of Reuben.
¹⁵ The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar and Shaul the son of a Canaanite woman. These were the clans of Simeon.
¹⁶ These were the names of the sons of Levi according to their records: Gershon, Kohath and Merari. Levi lived 137 years.
¹⁷ The sons of Gershon, by clans, were Libni and Shimei.
¹⁸ The sons of Kohath were Amram, Izhar, Hebron and Uzziel. Kohath lived 133 years.
¹⁹ The sons of Merari were Mahli and Mushi.
These were the clans of Levi according to their records.
²⁰ Amram married his father’s sister Jochebed, who bore him Aaron and Moses. Amram lived 137 years.
²¹ The sons of Izhar were Korah, Nepheg and Zikri.
²² The sons of Uzziel were Mishael, Elzaphan and Sithri.
²³ Aaron married Elisheba, daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.
²⁴ The sons of Korah were Assir, Elkanah and Abiasaph. These were the Korahite clans.
²⁵ Eleazar son of Aaron married one of the daughters of Putiel, and she bore him Phinehas.
These were the heads of the Levite families, clan by clan.
²⁶ It was this Aaron and Moses to whom the LORD said, “Bring the Israelites out of Egypt by their divisions.” ²⁷ They were the ones who spoke to Pharaoh king of Egypt about bringing the Israelites out of Egypt—this same Moses and Aaron.

Aaron to Speak for Moses

²⁸ Now when the LORD spoke to Moses in Egypt, ²⁹ he said to him, “I am the LORD. Tell Pharaoh king of Egypt everything I tell you.” ³⁰ But Moses said to the LORD, “Since I speak with faltering lips, why would Pharaoh listen to me?”

Footnotes:

1. Exodus 6:3 Hebrew El-Shaddai
2. Exodus 6:3 See note at 3:15.
3. Exodus 6:12 Hebrew I am uncircumcised of lips; also in verse 30
4. Exodus 6:14 The Hebrew for families here and in verse 25 refers to units larger than clans.