Exodus 6:8
And I will bring you into the land that I swore to give to Abraham, Isaac, and Jacob. I will give it to you as a possession. I am the LORD!'"
God Encourages Moses in His DespondencyD. Young Exodus 6:8
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

We have here -


1. Moses in all his perplexity still acts upon the firm assurance that there is a Jehovah to resort to. "He returned unto the Lord." Neither the reproaches of the people nor his own disappointment made him at all to doubt that he was dealing with a glorious, awful, and Divine existence outside of himself. It seems just as much a matter of course for Moses to meet with Jehovah, as it had been for the Israelite officers to meet with Moses. This is one good result of all the discussion (for hardly any other term will sufficiently indicate it) which Moses has had with Jehovah concerning his own fitness. Every time God spoke he stood out before the mind of his servant more distinctly and impressively as a real existence. The troubled heart of Moses leads him here into a set of very ignorant questions; but these were a small evil compared with what might have happened, viz. a lapse into utter atheism.

2. Moses, like the Israelite officers makes the mistake of going by first consequences. He does not rebuke the officers for wrong expectations and hasty conclusions. By his language in approaching God, he admits to the full that these officers have reason for their reproaches. They have appealed to Jehovah as against Moses; Moses in turn can only appeal to Jehovah, not against them, but - to justify himself. How easy it is for a man, even though fully persuaded of God's existence, to have utterly erroneous thoughts of his purposes and of his ways of working. Evidently it will need a gradual process - and not without temporary retrogressions - in order to lift Moses above such conceptions of deity as he had gained in Egypt and Midian, and by all his acquaintance with current idolatries. It is easier to remember the name I AM than to understand the thing signified by the name.

3. In particular, Moses blundered in thinking of deliverance, not as a process, but as an act - something to be achieved by a miracle as instantaneous and complete as those which he had wrought before Israel. One of the most pernicious misapprehensions of the Gospel is that which looks on salvation as an instantaneous thing - which speaks of the saved, instead of using the more exact description, "those who are being saved" (Romans 5:10; 1 Corinthians 1:18; Philippians 2:12; 1 Peter 1:9). First of all, we put our shallow, unspiritual notions into the Word of God, and then turn round in amazement, because his actions do not correspond with our ideas of what they should be.

4. We see from this utterance of Moses, how a man may make the first step towards freedom and Divine fulfilments of gracious purposes to him, and yet not know it. Moses having gone to Pharaoh, had met with nothing but rebuff; and was further compelled to see his brethren treated more cruelly than ever. He thinks nothing has been done, because he can see nothing, but he is utterly mistaken. The Israelites, had they only known it, were nearer salvation - a great deal nearer - than when they first believed. "Wherefore hast thou so evil entreated this people?" says Moses to Jehovah. Wherefore? indeed! - only we should ever ask all-important questions in their proper order. First, "Is it so? and then, Why is it so?" It was not true that Jehovah was evilly entreating the people. The liberating work was really begum, even though Moses could see no sign of it. When, from the point of view given by the catastrophe of the Red Sea, we look back on this first interview, then we see that it was also the first step in a solemn gradation - for Moses and Israel, the first step upwards; and just as surely for Pharaoh, the first step downwards.


1. Notice the absence of anything in the shape of rebuke. These words of Moses had a very offensive and dishonouring sound, but we do not read that Jehovah's anger was kindled against Moses (Exodus 4:14), or that he sought to kill him (Exodus 4:24). When there is a want of due and prompt submission to the commandments of God, especially when they are plain and decisive ones, then God begins to threaten. But when the thing lacking is a want of understanding as to God's way, then he patiently extends sympathy, and endeavours to give light and truth. A commander severely punishes a subordinate when he neglects plain orders at a critical juncture; but he would be very unreasonable if he expected him all at once to appreciate the plan of a campaign. Moses would have been very differently treated, if, after the reproaches of the officers, be had shown a spirit of disobedience towards Jehovah.

2. As to the substance of God's reply, what can be said that he has not said already; save that he puts the old truths and promises more emphatically, more comprehensively than ever? The first appeal to Moses is, to rest as far as he can in an undisturbed sense of the power of God. That power belongs to Jehovah is the one thing which Moses has seen most clearly, felt most deeply; and God began by assuring him that he will yet be convinced how strong the Divine hand is. The strong man, violently and wastefully laying hold of Jehovah's possessions, will be utterly subdued by a far stronger than himself. The next point to be noticed is that though, as we have said, there was no expressed rebuke, yet there are elements in this reply of God, out of which Moses, reflecting on what was expressed, could construct a rebuke for himself. Moses is not showing a faith equal to that of Abraham, Isaac, and Jacob; and yet they were without the revelation of this name JEHOVAH. Moses, who had been told more of the Divine nature than Abraham was told, ought to have believed not less readily and steadily than Abraham. Rest if you can, Moses, in all the comforts that flow from a due consideration of this great and exhaustless Name! Then God goes on to speak of his own faithfulness, of the covenant which was constantly in the Divine mind. Was it for Moses to speak as if God was unmindful of that covenant; he to speak, who but lately had shown his own want of regard to the human side of it, and been in deadly pork[ because of his uncircumcised son! The God of Abraham, Isaac, and Jacob, is Jehovah, the great I Am. If, then, he made a covenant with all its promises yesterday, be sure that to-day he is doing something to carry that covenant out. If, yesterday, he expressed compassion for the oppressed, and wrath with the oppressor, be sure that he has not relapsed into cold indifference to-day. These capricious sympathies are reserved for men and women who will weep over the mimic and exaggerated sorrows of the stage, and then go home to harden their hearts against the terrible sorrows of real life. When we read over the words of Moses here, and compare them with the words of God, we see how contracted were the views of Moses, and how gloriously enlarged were the views of God. Moses is thinking simply of deliverance - how to get the present generation from under the yoke of the oppressor; but God has in his mind a great plan, of which the deliverance from Pharaoh is but one stage in the development, and that a very brief stage. To the completion of this plan the liberation of Israel was necessary, and therefore this liberation would assuredly be achieved. Moses, so to speak, was low down in a hollow; he could get no proper view of the distances; he could not get a due impression of all this tract of time, from God's first appearing to Abraham down to the securing of the inheritance; and therefore he may well be excused if he speaks hastily. But God looks down from his throne in eternity. The whole stretch of the work lies before him, and thus beholding it, he can but reiterate his promises, exhibit the great features of his plan, and counsel Moses and Israel to do the one thing needful, i.e. continue obediently waiting upon him in the generation in which they live. Let us do what God tells us, being perfectly sure that he sees what we cannot see, and that, because he is the God who cannot lie, he sets all things before us just as they are.

3. Another thing is to be considered here, which, though omitted from Jehovah's answer to Moses, ought not to be neglected by us. For typical purposes, the welfare and future of Israel is the great thing spoken of; Pharaoh is looked at simply as the cruel adversary and oppressor of Israel. Hence just those things are stated which most effectively show his complete downfall. But we must remember that the things which are stated at any particular time are only a small part of what are in the mind of God. He states not all the considerations which inspire his acts, but only such as it may be well for us to know. Pharaoh had to be dealt with as a man, even though the record is' emphatically constructed so as to set him forth merely as a type. It would have been manifestly unjust to bring upon him sudden and terrible destruction of all his power, without an appearance of appeal to his voluntary action. - Y.

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.


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.


1. Strength;

2. Patience; and —

3. Preservation for the journey.


(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.)

Exodus 6:8 NIV
Exodus 6:8 NLT
Exodus 6:8 ESV
Exodus 6:8 NASB
Exodus 6:8 KJV

Exodus 6:8 Bible Apps
Exodus 6:8 Parallel
Exodus 6:8 Biblia Paralela
Exodus 6:8 Chinese Bible
Exodus 6:8 French Bible
Exodus 6:8 German Bible

Exodus 6:8 Commentaries

Bible Hub
Exodus 6:7
Top of Page
Top of Page