Exodus 6:1-30

GOD'S FURTHER PATIENT PREPARATION

(vs.1-13)

The impatience of Moses and of the children of Israel could not hasten God to act out of impatience. He accomplished matters in His own wise way. He tells Moses, however, that he will see what God would do to Pharaoh, for not only would Pharaoh grudgingly let Israel go, but would use his power to drive them out of his land.

Moses needs reassuring, and God speaks to him of what He had repeated before, "I am the Lord. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but as Lord (Jehovah) I was not known to them." He is the same God who had proven faithful to the fathers of Israel, though they were not acquainted with the significance of His name "Lord" or "Jehovah." This is His name, not only in His great power and dignity, but in covenant relationship with His people, a God of goodness and compassion in dealing with the needs of Israel.

Connected with His name "Jehovah" therefore, He makes three assertions as to what He has done: (1) "I have also established My covenant;" (2) "I have also heard the groaning of the children of Israel;"(3) "I have remembered My covenant" (vs.3-5). This is followed by seven "I wills." Because He is Jehovah, He says, (1) "I will bring you out;" (2) "I will rescue you;" (3) "I will redeem you; " (4) "I will take you to Me;" (5) "I will be to you a God;"(6) "I will bring you in;"(7) "I will give it (the land) to you" (vs.6-8). He concludes this as He had begun, "I am the Lord."

When Moses brought this message to Israel, however, they were so burdened with anguish that they were not disposed to listen (v.12). Thus also, when one is brought down with a painful conviction of his own guilt before God, he may feel there is really no hope for him in spite of the gospel being told him.

But God was not defeated. He gives Moses and Aaron a charge both for the children of Israel and for Pharaoh as to Israel's being brought out of Egypt (v.13).

LEVI CHOSEN FOR PRIESTHOOD

(vs.14-30)

Intervening at this place is a partial genealogy of the first three sons of Jacob. Reuben and Simeon are dismissed with only one verse dealing with each (vs.14-15). For Reuben speaks of the strength of the flesh (Genesis 49:3) which can have no place in the true service of God. Simeon stands for the cruelty and divisiveness of nature, which was shared by Levi also (Genesis 49:5), but Levi's name (meaning joined) seems to imply that in him evil was exposed and judged, specially since he had three sons, reminding us of resurrection, which is the only true basis of the fulfilment of God's covenant. These sons were Gershon, Kohath and Merari.

The first son of Kohath was Aniram, who married Jochebed (vs.18-20), of whom Aaron and Moses were born. Others of the line of Levi are mentioned, then Aaron's wife and four sons (v.24), then his one grandson Phinehas also. The rest of the tribes of Israel are not considered here for God is focusing on the two chosen leaders of Israel, Moses and Aaron (vs.26-27). Verses 28-30 refer back to verses 10-12, 50 that the question of Moses there is answered in the beginning of Chapter 7