Вихід 6:2

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 Mose…

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.

6:2-8 Once again, God forcefully linked his promises to the patriarchs (Abraham’s family) with what he was about to do. God’s work in history shows his faithfulness. He has made promises, and he will keep them. God also wished to reveal more of himself than he had been able to do with the patriarchs. This generation would know more of God and his intentions than Abraham had, particularly regarding the implications of the covenant (6:4-5). Why does God redeem (6:6)? Why did he reveal himself to Abraham in the first place? God wanted the Israelites to be his own people, and he wanted to be their God (6:7). God’s goal is for humanity to be in a lovingly submissive covenant relationship with him, where we can be what he made us to be. 6:2-3 I am Yahweh . . . El-Shaddai: Here the NLT transliterates the divine names Yahweh and El-Shaddai because God was emphasizing that he was now using a different name than the name by which he was known to Abraham, Isaac, and Jacob. To assist the English reader, the translators have also supplied the English terms usually used for these Hebrew terms: “the Lord” and “God Almighty.” • I did not reveal my name, Yahweh, to them: The name Yahweh in fact appears frequently in Genesis (translated “the Lord”). Two solutions are possible: (1) The name Yahweh was not known to the patriarchs, but Moses, the author of Genesis, was inspired to insert that name in those places in Genesis where God’s grace and his nature as covenant-keeper were apparent. While the patriarchs might have known the name Yahweh, it is possible that they had never seen God’s nature displayed as it was in the Exodus and the Sinai covenant. In Hebrew, a person’s name has a broader significance than it does in English. People’s names were intended to reflect their character and n…