Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows. I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and large land, to a land flowing with milk and honey; to the place of the Canaanite, the Hittite, the Amorite, the Perizzite, the Hivite, and the Jebusite. Now, behold, the cry of the children of Israel has come to me. Moreover I have seen the oppression with which the Egyptians oppress them. Come now therefore, and I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt.”
Parallel Translations
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Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.
I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and large land, to a land flowing with milk and honey; to the place of the Canaanite, the Hittite, the Amorite, the Perizzite, the Hivite, and the Jebusite.
Now, behold, the cry of the children of Israel has come to me. Moreover I have seen the oppression with which the Egyptians oppress them.
Come now therefore, and I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt.”
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And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
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And the LORD said: 'I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains;
and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them.
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.'
Cross-references (76)
- Psalms 145:19 (v7) He will fulfill the desire of those who fear him. He also will hear their cry, and will save them.
- Psalms 106:44 (v7) Nevertheless he regarded their distress, when he heard their cry.
- Genesis 50:24 (v8) Joseph said to his brothers, “I am dying, but God will surely visit you, and bring you up out of this land to the land which he swore to…
- Exodus 2:23-25 (v7) In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and…
- Genesis 15:18-21 (v8) In that day Yahweh made a covenant with Abram, saying, “I have given this land to your offspring, from the river of Egypt to the great…
Show all 73 cross-references
- Exodus 3:17 (v8) I have said, I will bring you up out of the affliction of Egypt to the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the…
- Psalms 34:6 (v7) This poor man cried, and Yahweh heard him, and saved him out of all his troubles.
- Exodus 22:23 (v7) If you take advantage of them at all, and they cry at all to me, I will surely hear their cry;
- Nehemiah 9:9 (v7) “You saw the affliction of our fathers in Egypt, and heard their cry by the Red Sea,
- Exodus 13:5 (v8) It shall be, when Yahweh brings you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite,…
- Deuteronomy 1:25 (v8) They took some of the fruit of the land in their hands and brought it down to us, and brought us word again, and said, “It is a good land…
- Genesis 29:32 (v7) Leah conceived, and bore a son, and she named him Reuben. For she said, “Because Yahweh has looked at my affliction; for now my husband…
- Exodus 1:11 (vv7, 9) Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses.
- Deuteronomy 8:7-9 (v8) For Yahweh your God brings you into a good land, a land of brooks of water, of springs, and underground water flowing into valleys and…
- Psalms 22:24 (v7) For he has not despised nor abhorred the affliction of the afflicted, Neither has he hidden his face from him; but when he cried to him, he…
- Psalms 34:4 (v7) I sought Yahweh, and he answered me, and delivered me from all my fears.
- Isaiah 63:9 (v7) In all their affliction he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them. He bore…
- Jeremiah 11:5 (v8) that I may establish the oath which I swore to your fathers, to give them a land flowing with milk and honey,’ as it is today.” Then I…
- Numbers 13:27 (v8) They told him, and said, “We came to the land where you sent us. Surely it flows with milk and honey, and this is its fruit.
- 1 Samuel 9:16 (v7) “Tomorrow about this time I will send you a man out of the land of Benjamin, and you shall anoint him to be prince over my people Israel.…
- Psalms 142:3 (v7) When my spirit was overwhelmed within me, you knew my route. On the path in which I walk, they have hidden a snare for me.
- Ezekiel 20:6 (v8) in that day I swore to them, to bring them out of the land of Egypt into a land that I had searched out for them, flowing with milk and…
- Micah 6:4 (v10) For I brought you up out of the land of Egypt, and redeemed you out of the house of bondage. I sent before you Moses, Aaron, and Miriam.
- Genesis 18:21 (vv7–8) I will go down now, and see whether their deeds are as bad as the reports which have come to me. If not, I will know.”
- Exodus 2:23 (v9) In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and…
- Psalms 91:15 (v8) He will call on me, and I will answer him. I will be with him in trouble. I will deliver him, and honor him.
- Proverbs 22:22-23 (v9) Don’t exploit the poor, because he is poor; and don’t crush the needy in court; for Yahweh will plead their case, and plunder the life of…
- John 6:38 (v8) For I have come down from heaven, not to do my own will, but the will of him who sent me.
- Hebrews 4:15 (v7) For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like…
- Exodus 1:13-14 (v9) The Egyptians ruthlessly made the children of Israel serve, and they made their lives bitter with hard service in mortar and in brick, and…
- Exodus 6:6-8 (v8) Therefore tell the children of Israel, ‘I am Yahweh, and I will bring you out from under the burdens of the Egyptians, and I will rid you…
- Exodus 3:7 (v9) Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I…
- Exodus 12:51 (v8) That same day, Yahweh brought the children of Israel out of the land of Egypt by their armies.
- 1 Samuel 12:6 (v10) Samuel said to the people, “It is Yahweh who appointed Moses and Aaron, and that brought your fathers up out of the land of Egypt.
- Psalms 34:8 (v8) Oh taste and see that Yahweh is good. Blessed is the man who takes refuge in him.
- Psalms 105:26 (v10) He sent Moses, his servant, and Aaron, whom he had chosen.
- Isaiah 63:11-12 (v10) Then he remembered the days of old, Moses and his people, saying, “Where is he who brought them up out of the sea with the shepherds of his…
- Psalms 12:5 (vv8–9) “Because of the oppression of the weak and because of the groaning of the needy, I will now arise,” says Yahweh; “I will set him in safety…
- Genesis 11:5 (v8) Yahweh came down to see the city and the tower, which the children of men built.
- Exodus 1:22 (v9) Pharaoh commanded all his people, saying, “You shall cast every son who is born into the river, and every daughter you shall save alive.”
- Deuteronomy 7:1 (v8) When Yahweh your God brings you into the land where you go to possess it, and casts out many nations before you—the Hittite, the…
- Deuteronomy 11:9-24 (v8) and that you may prolong your days in the land which Yahweh swore to your fathers to give to them and to their offspring, a land flowing…
- Deuteronomy 27:3 (v8) You shall write on them all the words of this law, when you have passed over, that you may go in to the land which Yahweh your God gives…
- Jeremiah 32:22 (v8) and gave them this land, which you swore to their fathers to give them, a land flowing with milk and honey.
- Acts 7:34 (v10) I have surely seen the affliction of my people that is in Egypt, and have heard their groaning. I have come down to deliver them. Now come,…
- Psalms 77:20 (v10) You led your people like a flock, by the hand of Moses and Aaron.
- Ecclesiastes 4:1 (v9) Then I returned and saw all the oppressions that are done under the sun: and behold, the tears of those who were oppressed, and they had no…
- Ecclesiastes 5:8 (v9) If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter,…
- Isaiah 64:1 (v8) Oh that you would tear the heavens, that you would come down, that the mountains might quake at your presence.
- Jeremiah 50:33-34 (v9) Yahweh of Armies says: “The children of Israel and the children of Judah are oppressed together. All who took them captive hold them fast.…
- Hosea 12:13 (v10) By a prophet Yahweh brought Israel up out of Egypt, and by a prophet he was preserved.
- Micah 2:1-3 (v9) Woe to those who devise iniquity and work evil on their beds! When the morning is light, they practice it, because it is in the power of…
- John 3:13 (v8) No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven.
- Exodus 33:2-3 (v8) I will send an angel before you; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the…
- Exodus 34:11 (v8) Observe that which I command you today. Behold, I will drive out before you the Amorite, the Canaanite, the Hittite, the Perizzite, the…
- Numbers 14:7-8 (v8) They spoke to all the congregation of the children of Israel, saying, “The land, which we passed through to spy it out, is an exceedingly…
- Nehemiah 9:22-25 (v8) Moreover you gave them kingdoms and peoples, which you allotted according to their portions. So they possessed the land of Sihon, even the…
- Psalms 22:4-5 (v8) Our fathers trusted in you. They trusted, and you delivered them. They cried to you, and were delivered. They trusted in you, and were not…
- Psalms 103:6-7 (v10) Yahweh executes righteous acts, and justice for all who are oppressed. He made known his ways to Moses, his deeds to the children of Israel.
- Acts 7:36 (v10) This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness for forty years.
- Genesis 15:14 (v8) I will also judge that nation, whom they will serve. Afterward they will come out with great wealth;
- Exodus 22:23-31 (v8) If you take advantage of them at all, and they cry at all to me, I will surely hear their cry; and my wrath will grow hot, and I will kill…
- Genesis 11:7 (v8) Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.”
- Genesis 13:14-15 (v8) Yahweh said to Abram, after Lot was separated from him, “Now, lift up your eyes, and look from the place where you are, northward and…
- Deuteronomy 26:9-15 (v8) and he has brought us into this place, and has given us this land, a land flowing with milk and honey. Now, behold, I have brought the…
- Deuteronomy 28:11 (v8) Yahweh will grant you abundant prosperity in the fruit of your body, in the fruit of your livestock, and in the fruit of your ground, in…
- Nehemiah 9:8 (v8) found his heart faithful before you, and made a covenant with him to give the land of the Canaanite, the Hittite, the Amorite, the…
- Amos 4:1 (v9) Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their…
- Psalms 18:9-19 (v8) He bowed the heavens also, and came down. Thick darkness was under his feet. He rode on a cherub, and flew. Yes, he soared on the wings of…
- Jeremiah 2:7 (v8) I brought you into a plentiful land to eat its fruit and its goodness; but when you entered, you defiled my land, and made my heritage an…
- Numbers 13:19 (v8) and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in…
- Deuteronomy 1:7 (v8) Turn, and take your journey, and go to the hill country of the Amorites and to all the places near there: in the Arabah, in the hill…
- Joshua 9:1 (v8) When all the kings who were beyond the Jordan, in the hill country, and in the lowland, and on all the shore of the great sea in front of…
73 distinct cross-references across this passage (76 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
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Geneva Bible translators 1599 · Public Domain On vv7–9 Whose cruelty was intolerable.
Whose cruelty was intolerable.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–10 Exo 3:7 And the LORD said, I have surely…
Exo 3:7 And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
Ver. 7. For I know their sorrows.] That is a sweet support to a sinking soul, that God knows all, and bears a part. "Your heavenly Father knows," &c. {Mat 6:32} That is enough.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–9 I have surely seen; Heb. In seeing, I have…
I have surely seen; Heb. In seeing, I have seen, i.e. I have seen and observed it diligently, accurately, and certainly; for so much the doubling of the verb signifies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 Now that Moses had put off his shoes (for,…
Now that Moses had put off his shoes (for, no doubt, he observed the orders given him, Exo 3:5), and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage and Moses's banishment, when we may suppose both he and they began to despair, they of being delivered and he of delivering them, at length, the time has come, even the year of the redeemed. Note, God often comes for the salvation of his people when they have done looking for him. Shall he find faith? Luk 18:8.
Here is, I. The notice God takes of the afflictions of Israel (Exo 3:7, Exo 3:9): Seeing I have seen, not only, I have surely seen, but I have strictly observed and considered the matter. Three things God took cognizance of: - 1. Their sorrows, Exo 3:7. It is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their task-masters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him. 2. Their cry: I have heard their cry (Exo 3:7), it has come unto me, Exo 3:9. Note, God is not deaf to the cries of his afflicted people. 3. The tyranny of their persecutors: I have seen the oppression, Exo 3:9. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things.
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II. The promise God makes of their speedy deliverance and enlargement: I have come down to deliver them, Exo 3:8. 1. It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary he is said to come down to do it, as Isa 64:1. 2. This deliverance was typical of our redemption by Christ, in which the eternal Word did indeed come down from heaven to deliver us: it was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will for the ease and honour of lords proprietors. Note, Whom God by his grace delivers out of a spiritual Egypt he will bring to a heavenly Canaan.
III. The commission he gives to Moses in order hereunto, Exo 3:10. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered (even that would have been a great favour), but he is sent as an ambassador to Pharaoh, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them. Thus is he taken from following the ewes great with young, to a pastoral office much more noble, as David, Psa 78:71. Note, God is the fountain of power, and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterwards fetched fishermen from their ships, to be the planters of the Christian church, That the excellency of the power might be of God.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–10 And the Lord said, I have surely seen the…
And the Lord said, I have surely seen the affliction of my people which are in Egypt,.... Or, "in seeing I have seen", which not only denotes the certainty of it, as we express it; but the clear, distinct, and full sight he had of it, with sympathy towards them, an affectionate concern for them, and a fixed, settled, determination in his mind to deliver them; he had long took notice of, and had thoroughly observed their affliction, and was afflicted with them in it, and was bent upon their deliverance out of it:
and have heard their cry, by reason of their taskmasters; who were set over them to see that they did their work, and to lay heavy burdens on them, and afflict them by all manner of ways and methods they could devise; and who abused and beat them for not doing what was not to be done, which made them cry out because of their barbarous usage of them, and cry unto God for help and deliverance:
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for I know their sorrows; the pains of body they were put unto, and the inward grief and trouble of their minds on account of them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 10 I am come down to deliver them - When…
I am come down to deliver them - When God doth something very extraordinary, he is said to come down to do it, as Isaiah lxiv, 1. This deliverance was typical of our redemption by Christ, and in that the eternal Word did indeed come down from heaven to deliver us. A large land - So it was, according to its true and ancient bounds, as they are described, Gen. xv, 18, and not according to those narrow limits, to which they were afterwards confined for their unbelief and impiety. A land flowing with milk and honey - A proverbial expression, abounding with the choicest fruits, both for necessity and delight.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–8 Verse 7. I have surely seen] ראה ראיתי raoh…
Verse 7. I have surely seen] ראה ראיתי raoh raithi, seeing, I have seen - I have not only seen the afflictions of this people because I am omniscient, but I have considered their sorrows, and my eye affects my heart.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 10 Exo 3:8. I am come down to deliver them…
Exo 3:8. I am come down to deliver them — When God doth something very extraordinary, he is said to come down to do it, as Isa 64:1. This deliverance was typical of our redemption by Christ, and in that the eternal Word did indeed come down from heaven to deliver us. A large land — So it was, according to its true and ancient bounds, as they are described, (Gen 15:18,) and not according to those narrow limits, to which they were afterward confined for their unbelief and impiety. A land flowing with milk and honey — A proverbial expression: abounding with the choicest fruits, both for necessity and delight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–8 Taskmasters - Oppressors. A different word from that in…
Taskmasters - Oppressors. A different word from that in Exo 1:11.
I know - The expression implies personal feeling, tenderness, and compassion (compare Exo 2:25 margin).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v8 Spacious, compared with that of Gessen. Chanaan was not…
Spacious, compared with that of Gessen. Chanaan was not above 210 miles long, and 70 broad. (Brocard.) St. Jerome does not allow so much. Hecateus says that the Jews had three million acres of excellent land. --- Milk and honey are still very plentiful in Palestine, (Calmet) though the country has lost much of its ancient beauty and luxuriance, for want of cultivation. The Samaritan and Septuagint number the Gergesites among the rest of the Chanaanites.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v10 Come now therefore, and I will send thee--Considering the…
Come now therefore, and I will send thee--Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Exo 3:11, Exo 3:13; Exo 4:1, Exo 4:10] all of which were successfully met and removed--and the happy issue of his labors was minutely described.
Next: Exodus Chapter 4
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v7 MOSES IS CALLED, Exo_3:7-10; AND GOD REVEALS THE MEMORIAL…
MOSES IS CALLED, Exo_3:7-10; AND GOD REVEALS THE MEMORIAL NAME, Exo_3:11-22.
7-10. God dispels the mystery, that had been so long thickening upon his providence, unfolds his plan, and gives Moses his commission.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–10 7. seen the affliction] Exo_4:31; Gen_31:42; Deu_26:7 al.
7. seen the affliction] Exo_4:31; Gen_31:42; Deu_26:7 al.
taskmasters] The Egyptian superintendents of the labour-gangs, or corvée (see on Exo_1:11). Properly hard-pressers, rendered driver in Job_39:7; oppressor in Isa_3:12; Isa_9:4; Isa_14:2; and exactor in Dan_11:20 (cf. exact for the cognate verb, Deu_15:2-3): LXX. here ἐργοδιωκταί. So ch. Exo_5:6; Exo_5:10; Exo_5:13-14. Not the expression used in Exo_1:11.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–8 (7) The Lord said.—Heb., Jehovah said. The “God” of…
(7) The Lord said.—Heb., Jehovah said. The “God” of Exo_3:6 is “Jehovah” here, and again “God” in Exo_3:11. (See the Note on Exo_3:4.)
I have surely seen.—Heb., seeing I have seen. It is not so much certainty as continued looking that is implied. (Comp. Exo_2:25.)
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Taskmasters.—A different word from that similarly translated in Exo_1:11, and one that implies cruel usage. It is sometimes rendered “oppressors” (Zec_9:8).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–10 I have surely seen. Literally "Seeing I have seen…
I have surely seen. Literally "Seeing I have seen an expression implying continuance. On the force of the anthropomorphic terms "seeing, hearing, knowing," as used of God, see the comment on Exo_2:24-25. Taskmasters. Not the general superintendents of Exo_1:11, but subordinate officials, who stood over the labourers and applied the rod to their backs. (See above, Exo_2:11)
Vers. 7-10. The call of Moses.
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With face covered, but with ears attent to hear, Moses stands before God to learn his will. And God takes him, as it were, into counsel, not only calling him to a certain work, but revealing to him why he is called, what exactly he is to do, and what will be the issue of his enterprise.
1. WHY HE IS CALLED. He is called because the affliction of Israel their sufferings from the constant toil, from the brutal taskmasters, from the cruel Pharaoh, from the apparent hopelessness of their position had reached to such a point that God could allow it to go on no longer. There is a point at which he will interfere to vindicate the oppressed and punish the wrong-doers, even if the oppressed are too much crushed, too downtrodden, too absolutely in despair, to cry to him. Their case calls to him; their "blood cries from the ground." But in this instance actual despair had not been reached. His people had "cried to him." And here was a second reason why he should interfere. God is never deaf to any prayers addressed to him for succour; he may not always grant them, but he hears them. And if they are sustained, and earnest, and justified by the occasion, he grants them. Such was the case now, and Moses was called because of the extreme affliction of the Israelites, and because of their prolonged and earnest cry to God under it.
2. Moses is told WHAT HE IS TO DO. He is to "bring forth the children of Israel out of Egypt" (ver. 10); and, as a preliminary step, he is to "go to Pharaoh" (ibid.). Thus he is directed to return to Egypt forthwith, and to put himself into communication with the new king who had succeeded the one from whom he had fled. So much is made clear to him. He, an exile for forty years, and a mere hireling shepherd of the desert during that space, is to seek an interview with the great monarch of all Egypt, and to plead the cause of his people before him to endeavour to induce him to "let them go." A difficult enterprise, to say the least; humanly speaking, a hopeless one. How should a king be induced to allow the departure of 600, 000 able-bodied labourers, whose condition was that of state slaves, who could be set to any work which the king had in hand to keep cattle, or make bricks, or build cities, or erect walls, or excavate canals? What inducement was to be offered to him to make the sacrifice? Such thoughts would naturally occur to Moses under the circumstances, and would naturally have risen to his lips but for the distinct announcement made with regard to the further point.
3. WHAT WOULD BE THE ISSUE OF THE ENTERPRISE. The Divinedeclaration, "I am come down to deliver them, and to bring them up out of that land into a good land and a large," was so definite and clear a statement, so positive a promise of success, as to override all objections on the score of the task being an impossible one. God "had come down to deliver" his people, and would undoubtedly do it, whatever opposition was raised. Thus, to counteract the despondency which the consideration of the existing facts and circumstances was calculated to produce, there was held forth before Moses the positive assurance of success; the certainty that God would make good his word; would, however difficult it seemed, lead his people forth, deliver them out of the hand of the Egyptian, and make them the masters of another land, large and good, flowing with milk and honey, into possession of which they would enter through his might and by his irresistible assistance.
Vers. 7-11. God"s sympathy with the oppressed.
I GOD IS EVER IN SYMPATHY WITH THE OPPRESSED, AND AGAINST THEIR OPPRESSORS (vers. 7, 9). This is now, thanks to the Bible, made as certain to us as any truth can be. God"s sympathy may be viewed
1. As implied in his moral perfection.
2. As certified to us by the pity of our own hearts. He who put pity in these hearts must surely himself be pitiful. Yet, so much is there in the world which bears a different aspect, that
3. It needs revelation to assure us of it to put the fact beyond all doubt. And the revelation has been given. No student of God"s character in the Bible can doubt that he compassionates.
1. His words declare it.
2. His deeds attest it.
3. The Cross demonstrates it.
And, whatever mystery surrounds God"s ways at present, he will one day make it plain by exacting a terrible retribution for all wrongs done to the defence-less. (Psa_12:5; Jam_5:4)
1. Comfort for the oppressed. Not one of their sighs escapes the ear ofGod.
2. Warning to the oppressor.
II GOD IS PECULIARLY IN SYMPATHY WITH THE OPPRESSED, WHEN THE OPPRESSED ARE HIS OWN PEOPLE (vers. 7, 10). Israel was God"s people
1. A s Abraham"s seed children of the covenant far gone indeed from righteousness, yet beloved for the fathers" sake. (Rom_11:28)
2. As retaining, in however corrupt a form, the worship of the true God. They were his people, in a sense in which the worshippers of Osiris, and Thoth, and the other gods of Egypt, were not.
3. As containing many true believers. There was a-spiritual Israel within the natural an "holy seed" (Isa_6:13) remnant, according to the election of grace". (Rom_11:5) Therefore, because Israel was God"s people, God was deeply interested in them. He knew their sorrows. He was zealous on their behalf, as One whose own honour was concerned in what they suffered. And as in all their affliction he was afflicted, (Isa_63:9) so when the time came, he would avenge them of theiradversaries. Believers have the same consolation in enduring trial. (2Th 4-10)
III GOD"S SYMPATHY WITH THE OPPRESSED IS SHOWN BY HIS MERCIFULLY INTERPOSING ON THEIR BEHALF. As he interposed for Israel as he has often interposed for his Church since as he interposed for the salvation of the world, when, moved by our pitiable state under sin afflicted and "oppressed of the devil" (Act_10:38 Act_26:18; Eph_2:2; Col_1:13) he sent his Son that "we should not perish, but have everlasting life". (Joh_3:16) His sympathy with his Church is shown, not only in the comforts he imparts, and the grace by which he upholds, but in the deliverances he sends; on which remark
1. God has his own times for them.
2. Till the time comes, his people must be content to wait.
3. When it comes, no power can hinder the execution of his purpose.
4. The deliverance will bring with it compensation for all that has beenendured good land," etc. The ultimate compensation, when God has brought his people up out of the Egypt of all their afflictions, and planted them in the land of perfected bliss, will be such as to clear his character from all imputations of injustice and unkindness. J.O.
Vers. 7-9. A large promise for a great need.
I THE GREAT NEED. It is a need carefully observed by God and well known to him. This has been recorded already, although hardly so emphatically, in Exo_2:23-25. It is one thing to have intelligence of God"s interest communicated by some third person; quite another to hear the words of pity warm and tender from God himself. Moses and many of the Israelites may have thought that they knew the need only too well, bitter as their experiences had been; but, with all their experiences, they knew not that need as God knew it, looking down from heaven, seeing all things with his searching eye, and having a correct and complete knowledge of them. It is with great force that God represents himself seeing as well as hearing. Hearing indicated that he noted the representation of their troubles and needs which the people themselves made; seeing indicated the investigation he made for himself. God was not dependent upon the complaints of the people for his knowledge of their troubles. The cries of men are not always worthy of pity, any more than the cry of a spoilt child. Such cries can only be left unheeded, with the hope that they may end in wisdom and submission. But the cry of Israel was the cry of the oppressed, the cry of God"s people; and, as God saw their state, there was ample evidence of the oppression and the cruelty. When he came down to meet Moses at Horeb, he needed not to listen to a long account of Israel"s troubles; he came not in order that he might inquire, but because of what he already fully knew.
II THE LARGE PROMISE. God may be long unmanifested, but, when he appears, it is with indubitable proofs of his presence; he may be long silent, but when he speaks, it is with statements and promises worthy of himself. He does not merely utter an expression of sympathy with suffering Israel; that expression is only the starting word of a large undertaking for the future. He repeats, emphatically, the essence of all he had ever said to Abraham, Isaac, and Jacob concerning their posterity. He has distinctly in view, not only the removal of a burden, but a future of liberty, independence, and blessedness. Thus it became manifest that the deliverance had not come earlier in time because the matter of deliverance was not the only thing in question. It had to be considered how liberty should be used when acquired. Israel needed a leader, and the leaders whom God approves are not made in a day. Israel had to wait while Moses went through his eighty years of varied discipline, Then, moreover, the people were going into a good land and a large, a land flowing with milk and honey, a land of rich pastures and great fertility, a land inhabited by six strong and warlike nations; and therefore they must not go as a handful of people. Thus, while the people were going through these great afflictions, groaning as if in despair, God was doing two things of the greatest moment. He was training Moses and increasing Israel in numbers. What a lesson to us in the midst of our afflictions, with all their consequent murmuring and unbelief! If God seemed to have little to do with Israel during these years of oppression, it was that he might have all the more to do with them, manifestly, in the years to come. Little did either Moses or Israel dream how closely God would keep to them in the future. By the word of God to him here, the thoughts of Moses were brought as at one bound from the darkness of midnight to the blaze of noonday. God does not confine himself to telling Moses that he will deliver Israel. Deliverance for its own sake was as nothing; it was for the sake of what lay beyond it. He does not say that he will deliver, and wait till the time of deliverance comes, to speak of the glories and blessings of Canaan. All these things had been spoken of generations before. God was but taking, as it were, out of some muniment-room, his old plan, first shown to Abraham; unfolding it, and showing also to Moses that it still remained in all its integrity. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 8, 10 I have surely seen the affliction of My people.
Exo_3:7
I have surely seen the affliction of My people.
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Gods people-the Jews: their history, and their affliction
Quite apart from its religious significance, there is no other historical phenomenon that is to be compared for a moment in interest with this ever-growing wonder of the Jewish race. The light falls clearly and steadily on its history from first to last. The whole connected story lies before us like a mighty river, which from some high mountain summit you can trace from its fountain to the ocean.
I. The history of this people is thus the history of mankind in its central seats of power, It brings with it living reminiscences of the remotest past. In order to understand how strange a phenomenon is this indomitable vitality of the race--a race without a home or a country--compare their history with that of the numberless tribes of other races who have been either migratory or settled. Excepting the Arabs, also Abrahams descendants, all the other settled contemporary races around Palestine have either died out completely, as the ancient people of Tyre, Edom, Assyria, Babylon, Egypt; or, if migratory, they have been lost and absorbed after a few centuries. The bond that has held the Jews apart from other nations, and yet together, has been their common religion, their common historical glory. When all Eastern Asia held evil to be incurable, and eternal, and Divine, the race of Abraham held that evil was but for a moment, and that Gods goodness and justice alone were eternal; and it is they who have taught this lesson to the nations of the modern world.
II. Notice, next, the tragic side of this wonderful national history. The honour of being the intellectual and spiritual leaders of the world for four thousand years has been paid for by four thousand years of national martyrdom and humiliation. The terrific penalties announced at the beginning for failure in their national vocation amidst the great nations of the ancient world, have been exacted to the letter. The so-called Christian nations have made their lives for nearly fifteen hundred years one prolonged Egyptian bondage, New Testament Christianity has at last taught us English, at least, to love the nation to whom we owe such priceless blessings. We believe that the time is hastening on when Christ will return to avenge the quarrel of Israel, and to end the times of the Gentiles by the restoration of the scattered nation to its old central position in a renovated world. (E. White.)
Of Israels salvation
I. God is beforehand with his salvation. It is not so much that God has prepared salvation for us, as that He has prepared us for salvation. Salvation was laid up in Christ before sin entered into the world. So that when sin did enter in--and there was need--God brought it forth. There is great comfort and assurance in this truth.
II. God does not always answer our prayers immediately, or from the spot where our prayers are made. Let us pour out our prayers, and leave them with God. If they fall within His gracious covenant of salvation, they will receive the answer in due time, and as quickly as it is possible for us to receive and bear it.
III. Gods message to Moses.
1. There is compassion and mercy with the Lord. Salvation proceeds from His love and grace.
2. Notice that He says--I am come down to deliver them.
(1) He has not sent another, but has come Himself. In Christ.
(2) God has not left it for us to reach up to Him, but has in mercy bowed the heavens, and come down to us.
We frequently hear people talking about getting up to God. Not long ago, a lady told me that she was trying to get through nature up to natures God. This may do for sentiment; but it is not a possible way to reach God. It is true that the invisible things of Him . . . even His eternal power and Godhead, are seen by the things that are; but this is not to get to God. To know that there is a God in the universe who is eternally powerful--is not to know Him as a Saviour. It does not help me out of the bondage of sin, or into peace and joy, to know that God is almighty. I must know that He is gracious, and that He receiveth sinners, before I can be at peace. Nay, in fact, I cannot get to Him; He must come to me.
3. God told Moses that He was going to do three things for Israel.
(1) To deliver them.
(2) To bring them up.
(3) To give them a better land. (G. F. Pentecost, D. D.)
A picture of human sorrow
I. God knows the sorrows to which his people are exposed.
1. Because of the relationship He sustains to them. My people.
(1) It indicates ownership.
(2) Endearment.
(3) Astonishment.
The choicest of Gods saints in circumstances of great trial. A problem the next world will better solve.
2. Because tits omniscient eye is upon them. He sees their trials.
3. Because they are in the habit of making known their sorrows to Him by prayer.
II. That at the proper time god will deliver his people from sorrow (Exo_3:8).
1. Sometimes after it has been long continued.
2. Sometimes when least expected.
3. Sometimes by agencies once despised.
III. God uses human instrumentalities in the deliverance of his people from sorrows.
1. Prepared by lifes discipline.
2. Encouraged by heavens vision.
3. Called by Gods voice. (J. S. Exell, M. A.)
My people
1. Therefore we must love Him.
2. Therefore we must serve Him.
3. Therefore we must aid His Church. (J. S. Exell, M. A.)
Gods cognizance of His peoples afflictions
How interesting is this fact, that God takes cognizance of the afflictions of His people; of one as of many; of great and small! One sometimes is puzzled to determine whether God appears greatest when He rides on the whirlwind and directs the storm, speaks in the thunder, and manifests His glory in the lightning, or when he descends to minister every pulse to the minutest microscopic insect, or to notice the pains, the sorrows, and the sufferings of the humblest and the lowliest of the human family. I have no doubt that Gods greatness is more magnificently revealed by the microscope, than it is by the telescope; in creation and in providence in little things, than in great things; and that He appears arrayed in a richer glory when His fatherly hand lays its healing touch upon a broken heart, than when that hand launches the thunderbolt, or gives their commissions to the angels of the sky. Gods people could not suffer in the brick-yards of Egypt, without drawing down the sympathies, as they shared in the cognizance, of the Lord God of Abraham. (J. Cumming, D. D.)
Three things to be remembered
1. God had seen the affliction of the Israelites. Alas! it seemed to them as though they were not seen by any one. God sees all. The eyes of the Lord are in every place.
2. He had heard their cry. The Israelites had begun to entreat for mercy; and, notwithstanding their ignorance, wickedness, and idolatry, the Lord was pleased to hear them.
3. He knew their sorrows; not only He saw and heard, but He knew all, much better than men did, and He pitied their misery. Yes, God sees the affliction and hears the cry of His creatures who are suffering. Do not forget this when you are in sorrow. (Prof. Gaussen.)
I know their sorrows
It is wonderful what a provision is made by Deity for human sorrow. The First Blessed Person in the Trinity is as a Father. A loving Father; a Father, too, most when He chastens most. And the Second is co-equal. A Brother. A Man of sorrows, who is acquainted with our griefs. And the Third, co-equal still, is a Comforter. Father--Brother--Comforter. What eloquence does it give to the Voice of the wilderness, I know their sorrows. We should lay great stress on the I. It is a conclusive
I. No one can say that I as He says it,--not father, or mother, or dearest friend. It is I--alone in the universe--know your sorrows. I who made the sorrows; I who made you; I who can balance the burden and the strength; I to whom all ears are open and all secrets disclosed. But there are sorrows and sorrows. There are selfish sorrows, which cannot bear to be seen in happiness, and rather like to make others sad. There are sorrows of sheer formality, which come and go with the seasons. There are sorrows of mere vexations and mortified pride, which come for any little thing. There are morbid sorrows, which mope about in solitude. There are defiant sorrows, which put away all sympathy, and refuse to be comforted. There are idle sorrows, which lead to no action; barren because there is no root. And there are sorrows which have an actual sin, and sin lives in that sorrow. And there are sorrows which call themselves contrite, but have no penitence; they are merely natures fears. And there are hardened sorrows, putting away God, grieving the Holy Ghost, and working death! And God knows these sorrows, and His eye detects them in a moment--all their hollowness and all their hypocrisy. (J. Vaughan, M. A.)
Gods knowledge of His peoples sorrows
Our nature yearns for sympathy.
I. How cheering is the announcement of the text.
1. It is not a mere man who says this, but God--the Creator, the Lord of life and death, the Redeemer, the Comforter.
2. When we remember that the Speaker is the Omnipresent and Omniscient God, we remember also that His knowledge is something more than mans mere knowledge of the fact. He sees the beginning and the end of an event at once; He knows all about our sorrows--whence they came, how, when, why.
3. It greatly raises our thoughts of Gods condescension if we consider who these people were, and what their sorrows.
(1) They were Gods people; but in mens eyes they were but a poor band of slaves, toiling day and night under hard taskmasters.
(2) Their sorrows were those which poverty and hard labour bring.
4. As God knew His peoples sorrows then, so He knows ours now, however infinitely various they may be--however great, however small-whether of body, mind, or soul. The Lord Jesus knows by experience, toil, fatigue, pain, weeping, anxiety, desolation.
II. Lessons of comfort.
1. If our Lord knows our sorrows thus intimately, we may go and lay the whole before Him, assured of sympathy (Mat_14:12).
2. If our Lord knows our sorrows, we may be sure that these sorrows are well ordered.
3. If our Lord knows our sorrows, we may be sure that He will help us in due time, and that although He seem to tarry long, He only tarries for our good.
III. Lessons of instruction.
1. If God, who is love and power, knows our sorrows and permits them, though He does not willingly afflict, He must mean something by them; there is a voice in them which we should listen to. Let us ask, what does my heavenly Father mean by this affliction? What sins most beset me? What graces are most lacking in me?
2. By afflicting us, our Father means not only to correct our shortcomings, but to purify our faith.
3. God tries our patience by sorrow, for the example of others. How does the sight of a Christian sufferer cheer and strengthen his fellow-travellers on the Christian course I Let us take care that, in our time of suffering, we glorify God by our--
(1) Calmness,
(2) Confidence,
(3) Patience,
(4) Thankfulness.
4. Not only may our suffering affliction be a blessing to others as an example, but as calling forth their sympathy and love. (S. P. C. K. Sermons.)
The Divine care and presence
I. Infinite sympathy. Often adversity leads us into a spirit of carelessness and unbelief. In our impatience we cannot wait for the Lord. The history of Israel says--Leave all to God; He will order and provide.
II. Seasonable intervention. Often God waits to teach us our own helplessness before interposing; but the salvation of the righteous is of the Lord. When the fulness of time was come, etc.
III. Abundant benefaction. Christ is a greater Moses, through whom we are not only delivered from the punishment of sin, but sanctified also aa a peculiar people, and made meet for the inheritance, etc. Our conversion is merely the turning-point. Heaven is the goal, and God is with us all the way. (J. C. McLachlan, M. A.)
I know their sorrows
I. The person.
1. He can help. Fulness of resource.
2. He will help. Whole scheme of salvation based on this.
3. He delights to help. Sympathy, the natural outcome of Gods heart.
II. The knowledge.
1. It is certain. He cannot be deceived, or mistaken. What a consolation for afflicted!
2. It is unlimited. God knows all sorrows.
3. It is compassionate. Touched with feeling of our infirmity.
III. The sorrow.
1. It may be long continued. Delay disciplines.
2. It may be deeply oppressive.
3. It may be widely experienced. I know their sorrows.
(1) Therefore do not complain.
(2) Therefore wait His time for deliverance.
(3) Therefore seek His grace. (J. S. Exell, M. A.)
God can always hear
A poor old deaf man resided in Fife. He was visited by his minister shortly after coming to his pulpit. The minister said he would often call and see him; but time went on, and he did not visit him again until two years after, when, happening to go through the street where the deaf man was living, he saw his wife at the door, and could therefore do no other than inquire for her husband. Weel, Margaret, how is Tammas? None the better o you, was the rather curt reply. How! how! Margaret? inquired the minister. Oh, ye promised twa year syne to ca and pray once a fortnight wi him, an ye hae neer darkened the door sin syne. Weel, weel, Margaret, dont be so short; I thought it was not so necessary to call and pray with Tammas, for he is sae deaf ye ken he canna hear me. But, sir, said the woman, with a rising dignity of manner, the Lords no deaf! And it is to be supposed the minister felt the power of her reproof.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v7 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_3:7-10
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_3:7-10
THE CALLING OF A GREAT DELIVERER
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I. His call was rendered necessary by intense national suffering. (Exo_3:7).
1. The sufferings to which the Israelites were exposed. “I have seen the affliction of my people.” They were afflicted by a tyrant king—a hostile nation—oppressive taskmasters—unremunerative work. Surrounded as we are by all the advantages of freedom, and Christian influence, it is almost impossible for us to realize their sorrow. Oppression occasions the worst—most degrading—most painful suffering to men. These ancient people had happy memories still lingering in their minds—memories of a godly ancestry,—which would intensify the grief and degradation of their present condition. (i.) Politically they were prisoners. (ii.) Socially they were bondmen. (iii.) Commercially they were ruined. (iv.) Religiously they were degenerate—hence their suffering. The grief of legal slavery is now almost banished from the world.
2. The Divine attention to the sufferings of the Israelites. God has deep sympathy with the sorrowful. (i.) God sees the pain of the oppressed. “I have surely seen the affliction of my people.” He knows the occasion of it—the men who augment it. He is cognisant not only of the secondary agencies of grief, but also of the primary—not only the cruel taskmasters—but also of the tyrant king who has commissioned them. (ii.) God hears the cry of the oppressed. “And have heard their cry.” The Divine Being is not deaf to the voice of human sorrow, especially when it comes from a penitent heart. This is testified by the moral experiences of the universe. The cries and prayers of the suffering not merely gain help—relief—but also expose those by whom they are occasioned to the Divine displeasure. God saw the oppression of the Egyptians, and we cannot but connect this with their final overthrow in the Red Sea. We cannot occasion sorrow to others, without rendering ourselves liable to severe retribution—especially if we afflict the people of God. (iii.) God relieves the pain of the oppressed. He does not merely look in pity—hear with compassion—speak in accents of tenderness—but He devises means for the destruction of the oppressor—for the freedom of the slave. He raises up a deliverer, whose life and heroism He joins to the sorrow-stricken people for the removal of their woe.
II. He was called to his mission by the immediate agency of God. (Exo_3:10.)
1. His free agency was consulted. God does not force men into Christian service—into heroic and philanthropic effort. He does not employ unwilling agents. He merely calls—sometimes by loud voices—by the urgency of the case—by a providential opening. Man has the ability to object—refuse. Thus the Divine Being comes into intimate contact with the lives of destined deliverers—to refine their sympathies—awaken their enthusiasm—to urge them to their great avocation. Such a call is honourable; it links men to the mercy and power of God—it is responsible—it links men to the sufferings of humanity. By willingly—cheerfully responding to it we become, in a very high sense, co-workers with God, for the truest benefit of the race. Such calls to pious souls are varied and numerous—may they always find us obedient thereto.
2. His adaptability was considered. The divine calls to service are dependent upon moral character—intellectual power. God does not call wicked men to achieve the freedom of the suffering. He would not give them the vision—nor would they have the faith to believe it—necessary to awaken them to the conviction of such great service. God does not call weak-minded men to this work of liberation—but those well learned in the literature—science—history of their country—whose moral nature has been well disciplined by solitude—through long years—and who have been previously lifted up to the elevation of the call He gives, and the service He requires. There was not another man in the whole nation more thoroughly qualified for this work than Moses. All his life had been one constant preparation, and an unconscious waiting for this hour. So that when the call of God sounded in his soul, all the discipline of his life became intelligible to him. And so, to-day, in calling men to the varied offices of Christian service, the Divine Being strictly contemplates their moral and intellectual qualifications Social considerations are subordinated. A shepherd may be called to accomplish the freedom of Israel. Hence the Divine call to human souls is—
(1) Emphatic.
(2) Judicious.
(3) Hopeful.
III. He was definitely made acquainted with the mission he had to undertake. (Exo_3:10.)
1. He was to pay a visit to royalty. He was commanded to go unto Pharaoh. There seems an apparent incongruity for a shepherd of the desert to demand an interview with the monarch of Egypt—there was a great disparity in their social position. But what Moses lacked in the social accidents of life, he more than made up in the moral. God had given him a vision—had held audience with him. Hence he was well qualified to meet Pharaoh. Any man who holds intimate communion with God, is fit companionship for the grandest king of the universe. The vision of the bush would awaken Moses to a strong sense of his manhood—to a consciousness of Divine aid—hence he will go bravely to Pharaoh with the requirement of freedom. The visit was not to be one of mere courtesy—but to demand the citizen rights of an enslaved nation. Christian men, in these days, are reluctant to visit kings on the errands of God—they are timorous—they have not vision enough to inspire them with fortitude—at such times they should gather strength from their Divine communion and commission.
2. He was to achieve the freedom of Israel. “That thou mayest bring forth my people, the children of Israel, out of Egypt.” What a commission for one man to fulfil—with no armies but the unseen legions of heaven. Apparently unaided, be goes to the task. God sometimes calls men to arduous duties—in which there appears but little likelihood of success. He clearly defines the duty of Christian service. He forewarns of its difficulties—that they may not surprise or overwhelm. This arrangement is—
(1) Merciful.
(2) Considerate.
(3) Accommodated to our weakness.
IV. In the performance of his mission he was animated by the highest hopes. (Exo_3:8.)
1. He anticipated the freedom of Israel.
2. He anticipated conquest in the event of war
3. He anticipated residence in a land of beauty and fertility. God always animates those engaged in great service by great hopes. Lessons.—
1. That God knows how to prepare men to become the deliverers of the good
2. That a divine call is requisite for the mission of life.
3. That human sorrow is pathetic and powerful in its appeal to God.
A PICTURE OF HUMAN SORROW
I. That God knows the sorrows to which His people are exposed. (Exo_3:7.)
1. Because of the relationship He sustains to them. “My people.” Ancient Israel was a Divinely chosen nation—peculiarly favoured by heaven. This is but a faint type of the Divine regard for all devout souls. “My people:”—
(1.) It indicates ownership.
(2.) It indicates endearment.
(3.) It indicates astonishment. We should imagine as the people of God, so truly loved, that Israel would have been shielded from sorrow altogether. We should have thought that their lives would have been pre-eminently jubilant. Are we not frequently surprised to find the choicest of God’s saints in circumstances of great trial? This is a problem the next world will better solve.
2. Because His omniscient eye is upon them. He sees their trials.
3. Because they are in the habit of making known their sorrows to Him by prayer.
II. That at the proper time God will deliver His people from sorrow. (Exo_3:8).
1. Sometimes after it has been long continued.
2. Sometimes when least expected.
3. Sometimes by agencies once despised. Moses had previously tried to awaken within the Israelites feelings of brotherhood—but he had been repulsed—his authority had been denied—yet this is the man Divinely sent to achieve the freedom of the nation. So, instrumentalities that have been rejected by us may one day be instrumental for our good. Let us despise no effort for our welfare, we may have to meet it again in the future.
III. That God uses human instrumentalities in the deliverance of His people from sorrow. God sends man to comfort his fellow-man.
1. Prepared by life’s discipline. It requires great preparation to fit man for the work of sympathy.
2. Encouraged by Heaven’s vision. Any man who is destined to aid, or mitigate the suffering of his fellows must have visions of the other world—of the painless life—of God—to prepare his soul for contact with woe, that he may not be depressed thereby. Heaven only can teach a human soul how to console troubled hearts.
3. Called by God’s voice. God knows where to find men who are the most fitted to undertake errands of mercy and consolation—appeals to their sympathies—at the same time authoritatively commissions them to the work.
THE TYPICAL CHARACTER OF MOSES CONSIDERED, AS THE DELIVERER, MEDIATOR, LAWGIVER, AND GUIDE OF ISRAEL
It will be our aim, in the present discourse, to exhibit Moses as the representative of our gracious Lord; and to shew, in a connected view, that the benefits conferred by the one upon Israel, are emblems and shadows of these spiritual mercies, which the other was manifested to bestow upon mankind.
I. Moses claims our first regard as a Deliverer. While Israel was groaning in Egypt, God was preparing the means of their deliverance. When we were dead in sin His compassion provided for our redemption. When the Israelites were arrayed to leave their captivity they numbered 600,000 on foot, besides women and children. Yet, in this vast multitude there was no deliverer, Moses only excepted. Nor could one be found, to redeem the world, from amongst its numbers. Moses was a man like unto his brethren, experienced the wants, and sympathized with the sorrows of Israel. He was well learned in the wisdom of Egypt. The rod of the Lord was put into his hand. Christ partook of our nature—possessed unsearchable wisdom—wrought miracles. Moses made sacrifice to fulfil the duty with which God had charged him. Having “respect unto the recompense of the reward.” Christ made “himself of no reputation,” &c.
II. He is a type of Christ when we regard him as the appointed mediator between God and Israel. So overpowering in greatness did the Most High appear upon Mount Sinai, that the people placed Moses between themselves and the majesty of Heaven. Moses was qualified for this office—by cordial love—meekness—long suffering—disinterestedness—ever watchful seal; so God could have no interest with men except through Christ, who is far more qualified for the office of mediator than Moses.
III. When we regard him in his office of Lawgiver to Israel. Israel had forgotten the sanctions and demands of the Divine covenant with Abraham amidst the rigours of their servitude. During the first part of their wilderness journey they were rather a band of fugitives, without order and regulations, than a people restrained by the influence of judicious legislation. It was necessary that some mode of government should be given to them. This was given by the Most High—through Moses. So, in the mournful captivity of the soul, the lust of the flesh, and the pride of life, oppose the will of God; and the fallen creature becomes a fatal law unto himself. Even when the condemnation of impiety is removed, and the fetters with which it bound all the passions, and faculties, and principles of the mind are broken, the liberated bond-servant needs a revelation of the Word of God, by which his conduct may be governed. Christ a law-giver—assisted at the formation of the law—can best explain it—best enforce it. The temporal deliverer could only give the law; he could not infuse a principle of holy obedience into its injunctions. He could not subdue the enmity of carnal affections. The Son of God alone can form us, by His grace, to the holiness of his own demand.
IV. When we regard him as the Leader and Guide of Israel. Israel did not at once reach the promised land—toilsomo journey. Moses was their guide. So, the Christian, who is journeying from the house of moral bondage toward heaven, has Jesus for his guide [Buddicom’s Christian Exodus].
SUGGESTIVE COMMENTS ON THE VERSES
Exo_3:7. “My people.”
1. Therefore we must love Him.
2. Therefore we must serve Him.
3. Therefore we must aid His Church.
“I know their sorrows.”
I. The Person.
1. He can help. This is demonstrated by all history—experience—from the greatness of his power—the fulness of His resources—from the sympathetic ministries He has at command.
2. He will help—Hagar—David—Peter—prove this. He has promised to succour the tired—has told men to cast their heart-burdens on Himself. The whole scheme of salvation is based on this fact. His arm brought salvation. He will therefore freely give us all things. What a mercy that troubled souls are not left to follow blind impulse—reason—we have a Divine Helper
3. He delights to help. Sympathy is the natural—happy out-come of the heart of God. He heals the withered flower by the new life of spring tide. He heals troubled souls by imparting new spiritual energy. It is His joy to do so.
II. The knowledge.
1. It is certain. God knows the trials of humanity—from whatever cause they may arise—unerringly. He cannot be deceived, or mistaken. What a consolation for the afflicted.
2. It is unlimited. God knows all the sorrows of the heart—those unwhispered to our nearest friend—no matter to what sphere of life they relate—no matter how trivial or how great.
3. It is compassionate. He does not investigate our sorrow—to satisfy curiosity—to become officiously acquainted with our circumstances—but to soothe—to relieve. Religion does not present to the troubled soul a stoical—merely philosophical deity—but One who is touched with the feeling of our infirmity.
III. The Sorrow.
1. It may be long continued. Israel had been in bondage four hundred years. Our trials may be continuous—like a long winter night—like a long polar winter—without a ray of sunlight—but God has not forgotten to be gracious. His delay is part of the discipline—the dawn of morning will come.
2. It may be deeply oppressive. As the poorest are not below God’s cognizance. neither are the greatest beyond His check.
3. It may be widely experienced. “I know their sorrows”
1. Therefore do not complain.
2. Therefore wait His time for deliverance.
3. Therefore seek His grace.
Israel’s bondage and freedom, a type of the world’s sorrow and Christ’s redemption:—
1. Because Christ came down from heaven. 2 Christ came at the call of the world’s sorrow.
3. Christ came to achieve the world’s moral freedom.
4. Christ came to destroy the kingship of sin.
5. Christ came to lead men into happiness.
6. Christ came to awaken holy agencies for the spiritual welfare of the race.… God usually speaks kindly to his servants to remove their fear at His appearing.
Jehovah resents the oppression of the Church.
1. Surely.
2. Speedily.
3. Continually.
4. Retributively.
Egypt is seen by God in all its oppression of His people.
Cruel exactors make God’s people cry aloud to Him in complaint and prayer.
Exo_3:8. “And I am come down to deliver them,” God is said to descend—
1. In accommodation to a human form of speech.
2. To show judgments on the wicked (Genesis 18.)
3. Perhaps to indicate the situation of Egypt, which was a low country.
4. To indicate some notable event about to follow. Babel.
“To bring them up out of that land.”
1. Of bad rulership.
2. Of wicked companionships.
3. Of hostile religious influences.
4. Of servile bondage.
5. There are many countries in the world where it is dangerous for God’s people to reside.
“Unto a good land, and a large.”
1. Canaan was large compared with Goshen.
2. God exchanges the situations of His people for their good.
3. God does not intend His people to remain long the slaves of any earthly power.
4. The spiritual Israel will in eternity enter into the fulness of these words.
“Unto the place of the Canaanites.” The Canaanites were the same whom the Grecians called Phœnicians.
1. The Septuagint in the fifth of Joshua, for Canaanites reads Phœnicians.
2. The woman whom our Saviour dispossessed of a devil, by Matthew is called Canaanitish, by Mark a Syro-Phœnician.
3. These Canaanites are said to dwell near the sea (Num_13:30), as did the Phœnicians.
4. The Phœnicians were noted for their deceit in buying; so the Canaanites are noted in scripture for their craft (Hos_12:7).
“The Canaanites and the Hittites,” &c. A disinherited people:—
1. Disinherited by God, as the Supreme Disposer of all territory.
2. As under a special curse.
3. As guilty of unrepented sin.
4. A warning for nations to-day.
Flowings of milk and honey are in the inheritance of the Church.
The place of wicked nations God can make the inheritance of His people.
God will make good his promise to the uttermost to give the Church its inheritance.
Exo_3:9. God demonstrates that He hears the cry, and sees the oppression of His people and Church.
In times of hearing the cry of His Church, God watches the conduct of enemies toward it.
Exo_3:10. “Come now therefore.” The Divine call to service:—
1. It is persuasive, “come.”
2. It is immediate, “now.”
3. It is logical, “therefore.”
“I will send thee unto Pharaoh:”—I. A vocation.
2. A preparation.
3. A commission.
“That thou mayest bring forth My people.” &c. A God-given task:—
1. Arduous in its requirement.
2. Responsible in its exercise.
3. Glorious in its issue.
4. Unique in its character.
In the eighth verse God says, “I am come down to deliver them out of the hand of the Egyptians;” and in the tenth verse He says, “I will send thee unto Pharaoh.” Is there not a discrepancy here? If God Himself came down to do a work, why did He not go and do it personally? One word from Himself would surely have done more for the cause which He had espoused than all the words which the most gifted of His creatures could have used. Looking at this incident as standing alone, it does undoubtedly appear most remarkable that God did not personally execute what He had personally conceived. The thinking was His, so was the love; all the spiritual side of the case belonged exclusively to God; yet He calls a shepherd, a lonely and unfriended man, to work out—with painful elaboration, and through a long series of bewildering disappointments—the purpose which it seems He Himself might have accomplished with a word. We find, however, that the instance is by no means an isolated one. Throughout the whole scheme of the Divine government of the human family, we find the principle of mediation. God speaks to man through man. Undoubtedly, this is mysterious. To our imperfect understanding, it would seem that the direct personal revelation of His presence and glory would instantly secure the results which are so desirable, and yet so doubtful. It is here that Faith must lead us. Moreover, this principle of individual selection in the matter of all great ministries, is in keeping with the principle which embodies in a single germ the greatest forests. It is enough that God gives the one acorn, man must plant it and develope its productiveness. God works from the one to the many [City Temple].
God’s call—is instant, and suffers no delay.
Though God needs no man, He calls some for the help of His people.
Such as God calls, He sends to bring about deliverance.
The mission of God may be of the poorest man to the greatest potentate.
God’s command is enough to empower the weakest man for the strongest work.
ILLUSTRATIONS
Exo_3:7-8. As the bees, although they sometimes sting the hands and face of the owner and master of them, yet they be profitable in providing for him the sweet honey and wax: even so an enemy, although he persecute, injure, and wrong a good Christian, yet is he very profitable unto him, in furthering him to heavenward, if so be that by patience he possess his soul, and do pray for him, as our Saviour Christ and Stephen did.
The fish distressed, slides into the water, and is relieved; the bird flies to the dam, and is shrouded under her wings; the child runs to its parents; strike the dog, and he runs to his master; wound the soldier and he flies to the army; and by way of antiperistasis (the opposition of a contrary quality, by which the quality opposed acquires strength), cold makes the heat retire into the fire, and the force thereof is greater. Thus, if mere natural causes, whose goodness is finite, do cherish their effects, how much more shall God, whose goodness is infinite! It is He, and He only, that is the object of His people’s trust in the midst of their distress,—He is the first cause of all things, and all things have recourse unto Him.
Exo_3:9. Like as a father, having a young infant sick of some sore disease, though the child can speak never a word, is ready to help it; and if it can speak, yet, being full of pain, cannot call for things as it ought, yet, if the mother can by any signs guess at the meaning of it, she will accept as much of it as if it had spoken very plentifully—yea, though it should say one thing and mean another, she would give it according to the meaning of it: even so the Lord, who is filled with the bowels of compassion towards us in Christ, far above any father or mother, though he delighteth to hear us pray unto Him, yet, when, as by the extremity of our miseries, we are oppressed or distracted, so that we cannot in any orderly manner-pray unto him as we ought, he alloweth of the sighs and sobs that we offer up unto Him, and granteth not so much our words (which are none or few) as the meaning of His Spirit, which is plentiful in us [Cawdray].
Exo_3:10. As Samson, though he had strength given him that he was able to have defended the Israelites, and revenged them of their enemies, yet he could not take upon him the government of the people until such time that the Lord had called him unto it: so, likewise the ministers of the Word, albeit they have never so notable gifts of knowledge, utterance, etc., yet they are not in any case to intrude themselves into the ministry, unless they have a particular calling from the Lord [Cawdray].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v10 Exo 3:10 - - Exo 3:20.
Exodus
THE CALL OF MOSES
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Exo 3:10 - - Exo 3:20.
The ‘son of Pharaoh’s daughter’ had been transformed, by nearly forty years of desert life, into an Arab shepherd. The influences of the Egyptian court had faded from him, like colour from cloth exposed to the weather; nor is it probable that, after the failure of his early attempt to play the deliverer to Israel, he nourished further designs of that sort. He appears to have settled down quietly to be Jethro’s son-in-law, and to have lived a modest, still life of humble toil. He had flung away fair prospects,-and what had he made of it? The world would say ‘Nothing,’ as it ever does about those who despise material advantages and covet higher good. Looking after sheep in the desert was a sad downcome from the possibility of sitting on the throne of Egypt. Yes, but it was in the desert that the vision of the bush burning, and not burning out, came; and it would not have come if Moses had been in a palace.
This passage begins in the midst of the divine communication which followed and interpreted the vision. We note, first, the divine charge and the human shrinking from the task. It was a startling transition from Exo 3:9, which declares God’s pitying knowledge of Israel’s oppression, to Exo 3:10, which thrusts Moses forward into the thick of dangers and difficulties, as God’s instrument. ‘I will send thee’ must have come like a thunder-clap. The commander’s summons which brings a man from the rear rank and sets him in the van of a storming-party may well make its receiver shrink. It was not cowardice which prompted Moses’ answer, but lowliness. His former impetuous confidence had all been beaten out of him. Time was when he was ready to take up the rôle of deliverer at his own hand; but these hot days were past, and age and solitude and communion with God had mellowed him into humility. His recoil was but one instance of the shrinking which all true, devout men feel when designated for tasks which may probably make life short, and will certainly make it hard. All prophets and reformers till to-day have had the same feeling. Men who can do such work as the Jeremiahs, Pauls, Luthers, Cromwells, can do, are never forward to begin it.
Self-confidence is not the temper which God uses for His instruments. He works with ‘bruised reeds,’ and breathes His strength into them. It is when a man says ‘I can do nothing,’ that he is fit for God to employ. ‘When I am weak, then I am strong.’ Moses remembered enough of Egypt to know that it was no slight peril to front Pharaoh, and enough of Israel not to be particularly eager to have the task of leading them. But mark that there is no refusal of the charge, though there is profound consciousness of inadequacy. If we have reason to believe that any duty, great or small, is laid on us by God, it is wholesome that we should drive home to ourselves our own weakness, but not that we should try to shuffle out of the duty because we are weak. Moses’ answer was more of a prayer for help than of a remonstrance, and it was answered accordingly.
God deals very gently with conscious weakness. ‘Certainly I will be with thee.’ Moses’ estimate of himself is quite correct, and it is the condition of his obtaining God’s help. If he had been self-confident, he would have had no longing for, and no promise of, God’s presence. In all our little tasks we may have the same assurance, and, whenever we feel that they are too great for us, the strength of that promise may be ours. God sends no man on errands which He does not give him power to do. So Moses had not to calculate the difference between his feebleness and the strength of a kingdom. Such arithmetic left out one element, which made all the difference in the sum total. ‘Pharaoh versus Moses’ did not look a very hopeful cause, but ‘Pharaoh versus Moses and Another’-that other being God-was a very different matter. God and I are always stronger than any antagonists. It was needless to discuss whether Moses was able to cope with the king. That was not the right way of putting the problem. The right way was, Is God able to do it?
The sign given to Moses is at first sight singular, inasmuch as it requires faith, and can only be a confirmation of his mission when that mission is well accomplished. But there was a help to present faith even in it, for the very sacredness of the spot hallowed now by the burning bush was a kind of external sign of the promise.
One difficulty being solved, Moses raised another, but not in the spirit of captiousness or reluctance. God is very patient with us when we tell Him the obstacles which we seem to see to our doing His work. As long as these are presented in good faith, and with the wish to have them cleared up, He listens and answers. The second question asked by Moses was eminently reasonable. He pictures to himself his addressing the Israelites, and their question, What is the name of this God who has sent you? Apparently the children of Israel had lost much of their ancestral faith, and probably had in many instances fallen into idolatry. We do not know enough to pronounce with confidence on that point, nor how far the great name of Jehovah had been used before the time of Moses, or had been forgotten in Egypt.
The questions connected with these points and with the history of the name do not enter into our present purpose. My task is rather to point out the religious significance of the self-revelation of God contained in the name, and how it becomes the foundation of Israel’s deliverance, existence, and prerogatives. Whatever opinions are adopted as to the correct form of the name and other grammatical and philological questions, there is no doubt that it mainly reveals God as self-existent and unchangeable. He draws His being from no external source, nor ‘borrows leave to be.’ Creatures are what they are made or grow to be; they are what they were not; they are what they will some time not any more be. But He is what He is. Lifted above time and change, self-existing and self-determined, He is the fountain of life, the same for ever.
This underived, independent, immutable being is a Person who can speak to men, and can say ‘I am.’ Being such, He has entered into close covenant relations with men, and has permitted Himself to be called ‘the God of Abraham, Isaac, and Jacob.’ The name Jehovah lifts Him high above all creatures; the name ‘the God of your fathers’ brings Him into tender proximity with men, and, in combination with the former designation, guarantees that He will forever be what He has been, even to all generations of children’s children. That mighty name is, indeed, His ‘memorial to all generations,’ and is as fresh and full of blessedness to us as to the patriarchs. Christ has made us understand more of the treasures for heart and mind and life which are stored in it. ‘Our Father which art in heaven’ is the unfolding of its inmost meaning.
We may note that the bush burning but not consumed expressed in symbol the same truth which the name reveals. It seems a mistake to take the bush as the emblem of Israel surviving persecution. Rather the revelation to the eye says the same thing as that to the ear, as is generally the case. As the desert shrub flamed, and yet did not burn away, so that divine nature is not wearied by action nor exhausted by bestowing, nor has its life any tendency towards ending or extinction, as all creatural life has.
The closing verses of this passage {Exo 3:16 - - Exo 3:20} are a programme of Moses’ mission, in which one or two points deserve notice. First, the general course of it is made known from the beginning. Therein Moses was blessed beyond most of God’s servants, who have to risk much and to labour on, not knowing which shall prosper. If we could see, as he did, the lie of the country beforehand, our journeys would be easier. So we often think, but we know enough of what shall be to enable us to have quiet hearts; and it is best for us not to see what is to fail and what to succeed. Our ignorance stimulates effort, and drives to clinging to God’s hand.
Then we may note the full assurances to be given to the ‘elders of Israel.’ Apparently some kind of civic organisation had been kept up, and there were principal people among the slaves who had to be galvanised first into enthusiasm. So they are to be told two things,-that Jehovah has appeared to Moses, and that He, not Moses only, will deliver them and plant them in the land. The enumeration of the many tribes {Exo 3:17} might discourage, but it is intended to fire by the thought of the breadth of the land, which is further described as fertile. The more exalted our conceptions of the inheritance, the more willing shall we be to enter on the pilgrimage towards it. The more we realise that Jehovah has promised to lead us thither, the more willing shall we be to face difficulties and dangers.
The directions as to the opening of communications with Pharaoh have often been made a difficulty, as if there was trickery in the modest request for permission to go three days’ journey into the wilderness. But that request was to be made, knowing that it would not be granted. It was to be a test of Pharaoh’s willingness to submit to Jehovah. Its very smallness made it so more effectually. If he had any disposition to listen to the voice speaking through Moses, he would yield that small point. It is useless to speculate on what would have happened if he had done so. But probably the Israelites would have come back from their sacrificing.
Of more importance is it to note that the failure of the request was foreseen, and yet the effort was to be made. Is not that the same paradox which meets us in all the divine efforts to win over hard-hearted men to His service? Is it not exactly what our Lord did when He appealed to Judas, while knowing that all would be vain?
The expression in Exo 3:19, ‘not by a mighty hand,’ is very obscure. It may possibly mean that Pharaoh was so obstinate that no human power was strong enough to bend his will. Therefore, in contrast to the ‘mighty hand’ of man, which was not mighty enough for this work, God will stretch out His hand, and that will suffice to compel obedience from the proudest. God can force men by His might to comply with His will, so far as external acts go; but He does not regard that as obedience, nor delight in it. We can steel ourselves against men’s power, but God’s hand can crush and break the strongest will. ‘It is a fearful thing to fall into the hands of the living God.’ It is a blessed thing to put ourselves into them, in order to be moulded by their loving touch. The alternative is laid before every soul of man.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v7 The Command to go to Egypt
The Command to go to Egypt
v. 7. And the Lord said, I have surely seen, "seeing I have seen," a very emphatic expression, the affliction of My people which are in Egypt, the burdens which they were forced to bear, and have heard their cry by reason of their taskmasters, in the presence of the cruel drivers; for I know their sorrows, the pains and the suffering which they were enduring;
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v. 8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Cf Gen 10:19; Gen 15:18. The land of Canaan, which was now inhabited by the Canaanitish tribes enumerated here, was to the children of Israel the Land of Promise, a good land on account of its great fertility, and a large or wide land in contrast to the present condition of oppression in the land of Egypt, a land overflowing with milk and honey, supremely rich in flowery and nourishing pastures.
v. 9. Now, therefore, behold, the cry of the children of Israel is come unto Me; and I have also seen the oppression wherewith the Egyptians oppress them.
v. 10. Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people, the children of Israel, out of Egypt. This was the object of the Lord’s explanation, to make Moses the leader of the people in effecting their deliverance from the bondage of Egypt. With. out the command and call of God no man should venture to undertake work in His kingdom. Even Christ glorified not Himself to be made a High Priest, Heb 5:5-6. Moses received an immediate call from God; His method at the present time is that of the mediate call, through the congregations or their representatives.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 Egyptians whose job was to force the Israelites to…
taskmasters
Egyptians whose job was to force the Israelites to do hard work. See how you translated this in Exodus 1:11.
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a land flowing with milk and honey
"a land where milk and honey flow." God spoke of the land being good for animals and plants as if the milk and honey from those animals and plants were flowing through the land. AT: "a land that is excellent for raising livestock and growing crops" (See: Metaphor and Metonymy)
flowing with
"full of" or "with an abundance of"
milk
Since milk comes from cows and goats, this represents food produced by livestock. AT: "food from livestock" (See: Metonymy)
honey
Since honey is produced from flowers, this represents food from crops. AT: "food from crops" (See: Metonymy)
translationWords
Yahweh
people of God
Egypt
Canaan
Hittite
Amorite
Perizzite
Hivite
Jebus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 8, 10 3:7 The continued slavery and distress of Israel touched…
3:7 The continued slavery and distress of Israel touched God’s heart.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.