Exodus 6:9

6:1-9 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.

And Moses spake so unto the children of Israel,.... After this manner, and in the above words, declaring all that the Lord made known to him, and promised to do for them; which one would have thought would have revived their spirits, and refreshed and comforted their hearts under their troubles, and encouraged a lively exercise of faith and hope of deliverance: but they hearkened not unto Moses; being disappointed of deliverance by him, and their afflictions being increased, and lying heavy upon them, they were heartless and hopeless: for anguish of spirit; trouble of mind and grief of heart, with which they were swallowed up; or "for shortness of breath" (b), being so pressed that they could hardly breathe, and so were incapable of attending to what was spoken to them: and for cruel bondage; under which they laboured, and from which they had scarce any respite, and saw no way of deliverance from it. (b) "ob brevem anhelitum", Munster.

(9) They hearkened not. —The second message was received in quite a different spirit from the first. Then “the people believed, and bowed their knees and worshipped” ( Exodus 4:31 ). Now they could not even be induced to listen. But there is nothing strange in this. The reason is obvious. The first announcement of coming deliverance elated them with a hope to which they had been long strangers. Their spirits sprang to the message, and readily accepted it. But now they had been chilled by disappointment. The only result of their leader’s interference hitherto had been to increase their misery ( Exodus 4:7-23 ). They had therefore lost heart, and could trust him no longer. Anguish of spirit.—Heb., shortness of breath. (Comp. Job 21:4.) The expression points to extreme lassitude and depression.

Their minds were so oppressed with their present burdens and future expectations, that they could not believe nor hope for any deliverance, but deemed it impossible; and having been once deceived in their hopes, they now quite despaired, and thought their entertainment of new hopes, or use of further endeavours, would make their condition worse, as it had done.

Verse 9. - Hope deferred maketh the heart sick. The Israelites, who had expected a speedy deliverance, and found themselves only the more down-trodden for Moses' interference, were too much dispirited to be cheered even by the gracious promises and assurances which Moses was commissioned to give. They had no longer any trust in one who they thought had deceived them. He was a dreamer, a visionary, if no worse. They did not intend hearkening to him any more. "Anguish of spirit" possessed their souls, and "cruel bondage" claimed their bodies, day after day. They had not even the time, had they had the will, to hearken. Verse 9. - Anguish of spirit . Literally, "shortness." Compare Job 21:4 . Their spirit was shortened - they had lost all heart, as we say, so cruel had been their disappointment. The contrast between their feelings now, and when Moses first addressed them ( Exodus 4:31 ), is strong, but "fully accounted for by the change of circumstances". (Cook). Cruel bondage. Bondage, i.e ., far more oppressive and continuous than. it had been ( Exodus 5:9-14 ). The Samaritan version adds: "And they said to him, Let us alone, and let us serve the Egyptians; for it is better for us to serve the Egyptians than die in a wilderness," an addition which receives some support from Exodus 14:12 . CHAPTER 6:10-12 Exodus 6:9

They hearkened not - The contrast between the reception of this communication and that recorded in Exodus 4:31 is accounted for by the change of circumstances. On the former occasion the people were comparatively at ease, accustomed to their lot, sufficiently afflicted to long for deliverance, and sufficiently free in spirit to hope for it. For anguish - See the margin; out of breath, as it were, after their cruel disappointment, they were quite absorbed by their misery, unable and unwilling to attend to any fresh communication.

9 . Moses communicates the Divine message to the Israelites; but they are too much disheartened and demoralized by their sufferings to pay heed to it, or credit it. hearkened not ] according to Exodus 4:31 (J), the people listened to Moses gladly. for impatience ] the marg. is right; promises of deliverance had no meaning for them; they repelled them with impatience. See, with the corresponding verb or adj., Job 21:4 RV., Proverbs 14:29 b Heb., Micah 2:7 RVm.; and with ‘soul’ for ‘spirit,’ Numbers 21:4 RVm., Jdg 10:16 Heb. Jdg 16:16 Heb. The opposite is ‘long of spirit,’ i.e. patient, Job 6:11 RV. (lit. ‘make long my spirit’), Ecclesiastes 7:8 . cruel (lit. hard ) bondage ] The same expression which in Exodus 1:14 (see the note) is rendered hard service (where slaves are referred to, ‘service’ and ‘bondage’ are naturally identical).

9-11. Moses spake so unto the children of Israel—The increased severities inflicted on the Israelites seem to have so entirely crushed their spirits, as well as irritated them, that they refused to listen to any more communications (Ex 14:12). Even the faith of Moses himself was faltering; and he would have abandoned the enterprise in despair had he not received a positive command from God to revisit the people without delay, and at the same time renew their demand on the king in a more decisive and peremptory tone.

When Moses communicated this solemn assurance of God to the people, they did not listen to him רוּה מּקּצר, lit., "for shortness of breath;" not "from impatience" (like קצר־רוּח, Proverbs 14:29 , in contrast to אפּים ארך), but from anguish, inward pressure, which prevents a man from breathing properly. Thus the early belief of the Israelites was changed into the despondency of unbelief through the increase of their oppression. This result also produced despondency in Moses' mind, so that he once more declined the commission, which followed the promise, viz., to go to Pharaoh and demand that he would let Israel go out of his land ( Exodus 6:11 ). If the children of Israel would not listen to him, how should Pharaoh hear him, especially as he was uncircumcised in the lips ( Exodus 6:12 )? שׁפתים ערל is one whose lips are, as it were, covered with a foreskin, so that he cannot easily bring out his words; in meaning the same as "heavy of mouth" in Exodus 4:10 . The reply of God to this objection is given in Exodus 7:1-5 . For, before the historian gives the decisive answer of Jehovah which removed all further hesitation on the part of Moses, and completed his mission and that of Aaron to Pharaoh, he considers it advisable to introduce the genealogy of the two men of God, for the purpose of showing clearly their genealogical relation to the people of Israel.

[Bible] 6:5. I have heard the groaning of the children of Israel, wherewith the Egyptians have oppressed them: and I have remembered my covenant. 6:6. Therefore say to the children of Israel: I am the Lord who will bring you out from the work-prison of the Egyptians, and will deliver you from bondage: and redeem you with a high arm, and great judgments. 6:7. And I will take you to myself for my people, I will be your God: and you shall know that I am the Lord your God, who brought you out from the work-prison of the Egyptians: 6:8. And brought you into the land, concerning which I lifted up my hand to give it to Abraham, Isaac, and Jacob: and I will give it you to possess: I am the Lord. 6:9. And Moses told all this to the children of Israel: but they did not hearken to him, for anguish of spirit, and most painful work. 6:10. And the Lord spoke to Moses, saying: 6:11. Go in, and speak to Pharao king of Egypt, that he let the children of Israel go out of his land. 6:12. Moses answered before the Lord: Behold the children of Israel do not hearken to me: and how will Pharao hear me, especially as I am of uncircumcised lips? Uncircumcised lips... So he calls the defect he had in his words, or utterance. 6:13. And the Lord spoke to Moses and Aaron, and he gave them a charge unto the children of Israel, and unto Pharao the king of Egypt, that they should bring forth the children of Israel out of the land of Egypt. 6:14. These are the heads of their houses by their families. The sons of Ruben the firstborn of Israel: Henoch and Phallu, Hesron and Charmi. 6:15. These are the kindreds of Ruben. The sons of Simeon, Jamuel and Jamin, and Ahod, and Jachin, and Soar, and Saul the son of a Chanaanitess: these are the families of Simeon. 6:16. And these are the names of the sons of Levi by their kindreds: Gerson, and Caath, and Merari. And the years of the life of Levi were a hundred and thirty-seven. 6:17. The sons of Gerson: Lobni and Semei, by their kindreds.

[Reformed Biblical] rstood comparatively, as many others are, as Gen_32:29 Mat_9:13 1Co_1:17: q.d. They knew this but darkly and imperfectly, which will now be made known more clearly and fully. Exodus 6:4 Exodus 6:5 Exodus 6:6 ## With a stretched-out arm, i.e. my almighty power. A metaphor from a man that stretcheth out his arm, and puts forth all his strength to give the greater blow. ## With great judgments, i.e. punishments justly inflicted upon them, as the word judging and judgments is oft used, as Gen_15:14 2Ch_20:12 Pro_19:29. Exodus 6:7 ## Will take you to me for a people, i.e. for my people; ye shall no longer be the people and slaves of the king of Egypt, but my people and serva nts, whom I will bless and preserve. ## And I will be to you a God, to judge and deliver you. Exodus 6:8 And therefore, have authority and power to dispose of lands and kingdoms as I please; and faithful to give you what I have promised. Exodus 6:9 Their minds were so oppressed with their present burdens and future expectations, that they could not believe nor hope for any deliverance, but deemed it impossible; and having been once deceived in their hopes, they now quite despaired, and thought their entertainment of new hopes, or use of further endeavours, would make their condition worse, as it had done. Exodus 6:10 Exodus 6:11 Exodus 6:12 i.e. Of polluted lips. Uncircumcision being a great defect and blemish, whereby men were rendered profane, contemptible, and unfit for many services an d privilege