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

No text from Poole on this verse. 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.

And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
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).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. "Jehovah look upon you and judge" (i.e., punish you, because) "ye have made the smell of us to stink in the eyes of Pharaoh and his servants," i.e., destroyed our good name with the king and his servants, and turned it into hatred and disgust. ריח, a pleasant smell, is a figure employed for a good name or repute, and the figurative use of the word explains the connection with the eyes instead of the nose. "To give a sword into their hand to kill us." Moses and Aaron, they imagined, through their appeal to Pharaoh had made the king and his counsellors suspect them of being restless people, and so had put a weapon into their hands for their oppression and destruction. What perversity of the natural heart! They call upon God to judge, whilst by their very complaining they show that they have no confidence in God and His power to save. Moses turned (ויּשׁב Exodus 5:22) to Jehovah with the question, "Why hast Thou done evil to this people," - increased their oppression by my mission to Pharaoh, and yet not delivered them? "These are not words of contumacy or indignation, but of inquiry and prayer" (Aug. quaest. 14). The question and complaint proceeded from faith, which flies to God when it cannot understand the dealings of God, to point out to Him how incomprehensible are His ways, to appeal to Him to help in the time of need, and to remove what seems opposed to His nature and His will.
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