Exodus 6:28

28-30. These three verses properly belong to the next chapter, which should have commenced with Exo_6:28. The Lord (JEHOVAH) spake unto Moses in the land of Egypt,… saying, I am the Lord (JEHOVAH). This is in distinction from that first revelation in the land of Midian, (chap. 3,) when the Memorial Name was first proclaimed.

RESUMPTION OF THE NARRATIVE AND RECAPITULATION, Exo_6:28 to Exo_7:7.

The foregoing genealogical digression may be regarded as an expansion of Exo_6:13, giving a brief, clear family history of “that Aaron and Moses” who now undertake this weighty charge. The narrative now returns to the incident of Exo_6:12, and repeats the circumstances under which Moses again plead that he was of uncircumcised lips. In Exo_4:10, he urged this as a reason why he was disqualified to go to his brethren; now he feels it a sore hinderance when bid to go to Pharaoh.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In Exo 6:28-30 the thread of the history, which was broken off at Exo 6:12, is again resumed. דּבּר בּיום, on the day, i.e., at the time, when God spake. יום is the construct state before an entire clause, which is governed by it without a relative particle, as in Lev 7:35; Sa1 25:15 (vid., Ewald, 286i).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

CHAPTERS 6:28-7:13 The Renewed Commission and Before Pharaoh Again

1. Renewed commission and renewed hesitation (Exo 6:28-30)

2. Jehovah’s instructions (Exo 7:1-9)

3. Before Pharaoh and the sign of the rod (Exo 7:10-13)

Once more Moses received his commission, and again he hesitated on account of his poor speech. After all the gracious words Jehovah had spoken he pleads again his weakness. It shows what the unbelieving heart is. Twice Jehovah said that Moses should be a god. A god to Aaron (Exo 4:16) and a god to Pharaoh (Exo 7:1). He received divine authority and power over Pharaoh, while he was to his spokesman Aaron a god, because the word he uttered to him to communicate to Pharaoh was the word of the Lord. “And I will harden Pharaoh’s heart.” This was stated before in Exo 4:21. Eighteen times we read of the hardening of Pharaoh’s heart. However, different words are used in the Hebrew to show an important distinction. One means to “make firm” or “strong.” The other, “to make stubborn.” These two words show Pharaoh’s hardening of his own heart and God’s hardening after he continued in his wicked way. After it is five times declared that Pharaoh hardened his heart, then God began His hardening and made Pharaoh’s heart stubborn. Pharaoh hardened himself, then God hardened him. Pharaoh had his opportunities and as he refused and continued in unbelief, God made him stubborn. God hardens as a judicial act because man refuses His Word. God never hardens first nor compels a man to be an unbeliever. A solemn warning is contained in this. Thousands harden their hearts now, and ere long apostate Christendom will be hardened by God without remedy (2Th 2:1-17).

Moses’ age was 80 years and Aaron’s 83 when they spoke to Pharaoh. They are before the monarch to show a miracle. Moses did not use his rod as before the elders of Israel , but it was Aaron’s rod which was cast down and became a serpent. There is likewise another word used for serpent. In Exo 4:3, it is nachash, the same word as in Gen 3:1-24. But the word used in Exo 7:1-25 is thanin, which the Septuagint translates dragon. This does not show that there were two different records, but that the two events have a different significance. Aaron’s rod, which later blossomed, is the type of the resurrection of the Lord Jesus, the mighty victor over Satan, sin and death. Aaron’s rod swallowing the rods of the magicians of Egypt seems to indicate the complete triumph of Jehovah over him who has the power of death.

The question is, was the action of the magicians a real miracle or produced by juggling? Snake charming was carried on in ancient Egypt . However, these magicians were the instruments of Satan, who manifested his power through them. What they did were “lying wonders.” The names of two of these endued with demoniacal powers are given in 2Ti 3:8, Jannes and Jambres. Such manifestation of demon power is found today in spiritualism and will be fully revealed during the days of Antichrist at the end of this age (2Th 2:9-12). Pharaoh’s heart was hardened (literal translation) because he wilfully rejected the sign given.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Verse 28. And it came to pass] Here the seventh chapter should commence, as there is a complete ending of the sixth with Ex 6:27, and the 30th verse of this chapter is intimately connected with the 1st verse of the succeeding.

THE principal subjects in this chapter have been so amply considered in the notes, that little of importance remains to be done. On the nature of a covenant (See Clarke on Ex 6:4.) ample information may be obtained by referring to Ge 6:18, and Ge 15:9-18, which places the reader will do well to consult.

Supposing Moses to have really laboured under some defect in speech, we may consider it as wisely designed to be a sort of counterbalance to his other excellences: at least this is an ordinary procedure of Divine Providence; personal accomplishments are counterbalanced by mental defects, and mental imperfections often by personal accomplishments. Thus the head cannot say to the foot, I have no need of thee. And God does all this in great wisdom, to hide pride from man, and that no flesh may glory in his presence. To be contented with our formation, endowments, and external circumstances, requires not only much submission to the providence of God, but also much of the mind of Christ. On the other hand, should we feel vanity because of some personal or mental accomplishment, we have only to take a view of our whole to find sufficient cause of humiliation; and after all, the meek and gentle spirit only is, in the sight of God, of great price.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

THE SECOND MESSAGE TO PHARAOH (resumed).

(28-30) These verses are most closely connected with Exodus 7. They are a recapitulation of main points in Exodus 6, rendered necessary by the long parenthesis (Exo_6:14-27), and serve to unite Exodus 7 with the previous narrative. They contain no new information.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28–30. The stream of the narrative here, after its interruption by v. 13, and the genealogy, vv. 14–27, is resumed, v. 29 recapitulating the beginning and end of God’s words to Moses, vv. 2 and 11, and v. 30 repeating Moses’ objection in v. 12. Ch. Exo_7:1-5 is thus really the sequel, and answer, to Exo_6:12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This and the following verses belong to the next chapter. They mark distinctly the beginning of a subdivision of the narrative.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vers. 28-30. The remainder of this chapter is scarcely more than a recapitulation. The author, or compiler, having interposed his genealogical section, has to take up the narrative from verse 12, where he broke off, and does so by almost repeating the words of verses 10-12. The only important addition is the insertion of the words am the Lord" (ver. 29), and the only important variation, the substitution of "Speak thou unto Pharaoh all that I say unto thee (ibid.), for "Speak unto Pharaoh that he let the children of Israel go out of his land" (ver. 11).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Lord Again Commissions Moses

v. 28. And it came to pass on the day when the Lord spake unto Moses in the land of Egypt,

v. 29. that the Lord spake unto Moses, saying, I am the Lord; speak thou unto Pharaoh, king of Egypt, all that I say unto thee. The narrative is here resumed with another emphatic commission of the Lord, in which He bids Moses transmit His exact words to Pharaoh.

v. 30. And Moses said before the Lord, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me? It is the same objection as in verse 12, declaring his complete unfitness for the task which the Lord had laid upon him. When the Lord calls, His servants should at all times heed His call with all eagerness and not consult with flesh and blood.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

I am not good ... why will Pharaoh listen to me?

Moses asks this question hoping to change God's mind. This rhetorical question can be translated as as statement. AT: "I am not good ... Pharaoh will certainly not listen to me!" (See: Rhetorical Question)

translationWords

Yahweh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And it came to pass on the day that the Lord spoke unto Moses in the land of Egypt: [This is connected with the following verse]

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND IT CAME TO PASS ON THE DAY WHEN THE ETERNAL SPOKE UNTO MOSES IN THE LAND OF EGYPT. It is possible to explain that the verse refers to the one above. …. Ramban finds this difficult to accept since the plain meaning would seem to indicate that Verses 29-30 constitute an independent section not connected with the preceding verse. Therefore he interprets Verse 28 as being connected with the preceding verse, as explained in the text. Scripture is thus stating: “And it came to pass that it was they — [Moses and Aaron] — who spoke to Pharaoh, king of Egypt at the time when the Eternal spoke unto Moses in the land of Egypt.” For since Scripture said, These are that Aaron and Moses, to whom the Eternal said: Bring out the children of Israel from the land of Egypt, it might have appeared that the communication came to both of them equally. Therefore it now explains [in Verse 28] that the communication came to Moses, and the command to bring them forth from Egypt was to both of them. This is why Scripture closed the chapter [of the genealogy of Moses and Aaron with this subject].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.