And I will bring you in to the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.
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EXPOSITORY (ENGLISH BIBLE)I will give it you for an heritage: I am the Lord.—Heb., I will give it to you for an heritage, I Jehovah. The whole is one sentence, and implies that, as being Immutable and Eternal, He would assuredly give it them.
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.
concerning the which I did swear; or lift up my hand (a), which was a gesture used in swearing, Genesis 14:22.
to give it to Abraham, to Isaac, and to Jacob; see Exodus 6:4,
and I will give it you for an heritage; to be possessed as an inheritance by them, so long as they were obedient to his will, or until the Messiah came:
I am the Lord; whose counsels of old are faithfulness and truth; whose promises are yea and amen; whose gifts and calling are without repentance; and who is able also to perform whatever he has said he will do.And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.
EXEGETICAL (ORIGINAL LANGUAGES)8. lifted up my hand] i.e. sware; the expression being derived from the custom of raising the hand to heaven when taking an oath. So Numbers 14:30 (P), Deuteronomy 32:40 (the Song); and esp. in Ezekiel 20:5-6; Ezekiel 20:15; Ezekiel 20:23; Ezekiel 20:28; Ezekiel 20:42; Ezekiel 36:7; Ezekiel 47:14; Psalm 106:26 (misrendered in PBV. ‘against’). Also, with a different verb for ‘lift up,’ Genesis 14:22. The reference is no doubt to Genesis 24:7 J (cf. Exodus 15:18 J).
heritage] not the usual word (naḥălâh), but môrâshâh: elsewhere only Deuteronomy 33:4 (the Blessing), and in Ezekiel 11:15; Ezekiel 25:4; Ezekiel 25:10; Ezekiel 33:24; Ezekiel 36:2-3; Ezekiel 36:5.
I am Yahweh] a solemn asseverative formula, closing a Divine utterance. It occurs with remarkable frequency in the ‘Law of Holiness’ (Leviticus 17-26), as Leviticus 18:5; Leviticus 18:21; Leviticus 19:12; Leviticus 19:14; Leviticus 19:16; Leviticus 19:18, &c.; sometimes also elsewhere in P, Exodus 12:12; Exodus 29:46 (with the addition of ‘their God’), Numbers 3:13; Numbers 3:41; Numbers 3:45. It is never found in J or E.Verse 8. - The land which I did swear to give it to Abraham etc. See Genesis 22:16-18; Genesis 26:3, etc. The only formal oath is recorded in Genesis 22:16; but an oath is perhaps implied in every covenant between God and man. God's faithfulness is pledged to the performance of the terms of the covenant on his part. I will give it you for an heritage: I am the Lord. Rather, "I will give it you for an heritage, I the Lord" (or "I Jehovah," or "I the Eternal One"). "You have the pledge of my Eternity and Immutability that it shall be yours."
CHAPTER 6:9 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.
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