Exodus 6:5

And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Exodus 6:5-6. I have heard the groaning of the children of Israel — He means their groaning on occasion of the late hardships put upon them. God takes notice of the increase of his people’s calamities, and observes how their enemies grow upon them. 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 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. With a stretched-out arm — With almighty power: a metaphor taken from a man that stretches out his arm, to put forth all his strength.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

God Almighty - Rather, "El Shaddai," (שׁדי אל 'êl shadday), it is better to keep this as a proper name.

Jamieson-Fausset-Brown Bible Commentary

3. I … God Almighty—All enemies must fall, all difficulties must vanish before My omnipotent power, and the patriarchs had abundant proofs of this.

but by my name, &c.—rather, interrogatively, by My name Jehovah was I not known to them? Am not I, the Almighty God, who pledged My honor for the fulfilment of the covenant, also the self-existent God who lives to accomplish it? Rest assured, therefore, that I shall bring it to pass. This passage has occasioned much discussion; and it has been thought by many to intimate that as the name Jehovah was not known to the patriarchs, at least in the full bearing or practical experience of it, the honor of the disclosure was reserved to Moses, who was the first sent with a message in the name of Jehovah, and enabled to attest it by a series of public miracles.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

And I have also heard the groaning of the children of Israel,.... For the Lord is not only the eternal and immutable Being in his purposes and promises, and a covenant keeping God; but he is compassionate and merciful, and sympathizes with his people in all their afflictions; he takes notice of their sighs and groans, as he now did those of his people in Egypt:

whom the Egyptians keep in bondage; and which was the reason of their groaning; their bondage being so hard and rigorous, in which they were detained by Pharaoh, who refused to let them go, though Moses in the name of the Lord had required him to do it:

and I have remembered my covenant; concerning bringing them out of Egypt into the land of Canaan, which he would quickly do, and thereby make it appear he was mindful of his covenant, which is indeed never forgotten by him, though it may seem to be.

Geneva Study Bible

And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. and I also. The pronoun is emphatic,—I, the same who gave the promise of v. 4.

the groaning] see Exodus 2:24 (P).

keep in bondage] Heb. make to serve, as Exodus 1:13 (P).

remembered my covenant] as Exodus 2:24 (P): see also Genesis 9:15-16 (P); Leviticus 26:42; Leviticus 26:45 (H); Ezekiel 16:60.

5–8. And now He has heard the groanings of the patriarchs’ descendants in their bondage (v. 5); and bids Moses tell them that He is Yahweh, and as such will deliver them from Egypt (v. 6), will make them His people (v. 7), and bring them into the land promised to their fathers (v. 8).

Pulpit Commentary

Verse 5. - I have also heard the groaning. Compare Exodus 2:24 and Exodus 3:9. The repetition is in consequence of Moses' expostulation (Exodus 5:22, 23), and is to assure the Israelites that God has not forgotten them, but will sustain them under their afflictions, and will shortly deliver them. Exodus 6:5

Keil and Delitzsch Biblical Commentary on the Old Testament

Equipment of Moses and Aaron as Messengers of Jehovah. - Exodus 6:1. In reply to the complaining inquiry of Moses, Jehovah promised him the deliverance of Israel by a strong hand (cf. Exodus 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" (John 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 (Numbers 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 (Exodus 6:2-9), and Moses was instructed and authorized to carry out the divine purposes in concert with Aaron (Exodus 6:10-13, Exodus 6:28-30; Exodus 7:1-6). The genealogy of the two messengers is then introduced into the midst of these instructions (Exodus 6:14-27); and the age of Moses is given at the close (Exodus 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 Exodus 3-5, and completes the account commenced in Exodus 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 (Exodus 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 Genesis 17:1. When the establishment of the covenant commenced, as described in Genesis 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 (Exodus 6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Exodus 6:5; וגם - וגם, not only - but also). The divine promise not only commences in Exodus 6:2, but concludes at Exodus 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 Exodus 6:4 the covenant promises of Genesis 17:7-8; Genesis 26:3; Genesis 35:11-12, are all brought together; and in Exodus 6:5 we have a repetition of Exodus 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 (Exodus 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 Exodus 6:1, and are frequently connected with it in the rhetorical language of Deuteronomy (e.g., Deuteronomy 4:34; Deuteronomy 5:15; Deuteronomy 7:19). The "great judgments" were the plagues, the judgments of God, by which Pharaoh was to be compelled to let Israel go.