Exodus 6:7
I will take you as My own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians.
Sermons
A Rich PromiseJ. Orr Exodus 6:7
A Divine Commentary on a Divine NameJ. Orr Exodus 6:1-9
The Message to Afflicted IsraelJ. Urquhart Exodus 6:2-8
A Stretched Out ArmT. S. Millington.Exodus 6:6-8
Israel and Pharaoh: Types of the New and Old ManG. Wagner.Exodus 6:6-8
The GuaranteeBritish WeeklyExodus 6:6-8


The promise is as rich as it is wonderful, and as wonderful as it is rich - "I will take you to me for a people, and I will be to you a God." It includes -

1. The highest honour. Who speaks? The absolute God. To whom? A nation of bondsmen. Yet he says - "I will take you," etc. And he did it, even as he still takes sinners in Christ into union and fellowship with himself - adopting them as sons, admitting them to covenant, making them heirs, etc.

2. The highest privilege. All promise and all blessing, for time and for eternity, are wrapped up in this single but most comprehensive word - "I will be to you a God."

3. The most indissoluble of relations. It lasts through time, and extends into eternity, enduring as long as God and the soul and Christ endure, and that is for ever (cf. Matthew 22:31, 32). - J.O.









I will bring you out.
British Weekly.
1. God is able to deliver His people.

2. God is able to lead His people.

3. God is able to bring His people home.

I. REDEMPTION IS POSSIBLE, ALTHOUGH THE DIFFICULTIES ARE GREAT, BECAUSE GOD IS ITS AUTHOR. On the Divine side —

1. Satisfaction to the throne in the obedience of Christ; and on the human side —

2. The sanctification of man through the blood of Jesus.

II. THE MAGNITUDE OF REDEMPTION IS LESS THAN THE DIVINE RESOURCES. God is able to supply —

1. Strength;

2. Patience; and —

3. Preservation for the journey.

III. GOD CAN FULFIL ALL PROSPECTIVE DESIRES IN HEAVEN.

(British Weekly.)

I. ISRAEL'S POSITION IN EGYPT. One of great and increasing trial. Iron bondage, occasioned instrumentally by cruelty and jealousy of Pharaoh. Ordained of God to wean them from Egypt, and make them long for promised land.

II. THE JUDGMENT ON EGYPT. Real contest between kingdom of light and kingdom of darkness. Satan has supernatural power; and in order to deceive Pharaoh, and harden his heart, he gave the magicians power, as far as he could (for there is a limit to his power), to work miracles of deception in imitation of miracles of truth. A miracle does not necessarily prove a man comes from God; but only that he is connected with some higher power — one of two kingdoms. It is the morality of the miracle, and the holiness of the doctrine it is meant to attest, that proves it to be from God.

III. THE BEARING OF THESE ON THE CHRISTIAN'S LIFE. See Romans 7:9, 24: State of awakened soul; o]d man and new, with conflict between them; new man often oppressed, old man often dominant though under judgment.

(G. Wagner.)

The significance of this figure, "a stretched-out arm," must have been well understood by the Israelites. The deities of the Egyptians were represented with outstretched arms, as symbols of irresistible might. In the hieroglyphics which may yet be seen upon the obelisk at Heliopolis, and with which the Children of Israel must have been familiar, two outstretched arms occur as part of the title of one of the kings, Osirtasen Racheperka, with this meaning, "Osirtasen, the sun, is might!" God's outstretched arm, therefore, is opposed to the king's; and He adds, "I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the Lord your God, which bringeth you out from under the burden of the Egyptians." Moses must also have bethought him of the promise made to him upon the mountains: "See, I have made thee a god to Pharaoh": his outstretched arm was now endued with "might"; it was the instrument by which many of the plagues were brought upon the land, and by which at last Pharaoh and his host were overwhelmed.

(T. S. Millington.)

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