Said, in answer to his prayer. — Cast out, so eager he will be to have you dismissed, after he has repeatedly felt my hand, chap. iii. 19. (Haydock)
Here, I. God silences Moses's complaints with the assurance of success in this negotiation, repeating the promise made him in ch. 3 20, After that, he will let you go. When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse—when he was quite at a loss what to do—Then the Lord said unto Moses, for the quieting of his mind, "Now shalt thou see what I will do to Pharaoh (v. 1); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear." See Ps 12 5, Now will I arise. Note, Man's extremity is God's opportunity of helping and saving. Moses had been expecting what God would do; but now he shall see what he will do, shall see his day at length, Job 24 1. Moses had been trying what he could do, and could effect nothing. "Well," says God, "now thou shalt see what I will do; let me alone to deal with this proud man," Job 40 12, 13. Note, Then the deliverance of God's church will be accomplished, when God takes the work into his own hands. With a strong hand, that is, being forced to it by a strong hand, he shall let them go. Note, As some are brought to their duty by the strong hand of God's grace, who are made willing in the day of his power, so others by the strong hand of his justice, breaking those that would not bend.
Verses 1-9 We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our only expectation is from him. Moses had been expecting what God would do; but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, and finishing his own work. God intended their happiness: I will take you to me for a people, a peculiar people, and I will be to you a God. More than this we need not ask, we cannot have, to make us happy. He intended his own glory: Ye shall know that I am the Lord. These good words, and comfortable words, should have revived the drooping Israelites, and have made them forget their misery; but they were so taken up with their troubles, that they did not heed God's promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from God's word and from his providence, and go comfortless.
1. From God's name, Jehovah, v. 2, 3. He begins with this, I am Jehovah, the same with, I am that I am, the fountain of being, and blessedness, and infinite perfection. The patriarchs knew this name, but they did not know him in this matter by that which this name signifies. God would now be known by his name Jehovah, that is, (1.) A God performing what he had promised, and so inspiring confidence in his promises. (2.) A God perfecting what he had begun, and finishing his own work. In the history of the creation, God is never called Jehovah till the heavens and the earth were finished, Gen 2 4. When the salvation of the saints is completed in eternal life, then he will be known by his name Jehovah (Rev 22 13); in the meantime they shall find him, for their strength and support, El-shaddai, a God all-sufficient, a God that is enough and will be so, Mic 7 20.
My name Adonai. The name which is in the Hebrew text, is that most proper name of God, which signifieth his eternal self-existing being, (Exodus iii. 14,) which the Jews, out of reverence, never pronounce; but instead of it, whenever it occurs in the Bible, they read Adonai, which signifies the Lord; and therefore they put the points or vowels, which belong to the name Adonai, to the four letters of that other ineffable name, Jod, He, Vau, He. Hence some moderns have framed the name Jehovah: unknown to all the ancients, whether Jews or Christians: for the true pronunciation of the name, which is in the Hebrew texts, by long disuse, is now quite lost. (Challoner) — This name was first clearly revealed to Moses, that he might have confidence in his special protection and love. (Menochius) — To know one by his name is to treat him with familiarity and distinction, Exodus xxxiii. 17. The pronunciation of the name of God might be known to Abraham, &c., but it was not so fully explained, nor the power and excellence of it declared in such a stupendous manner, as it was to Moses. (Du Hamel) — Or perhaps Moses made use of this name in the history of the patriarchs, because he wrote his account of them after this revelation. (Calmet) — The Septuagint always put Kurios, “the Lord,” instead of the ineffable name; and our Saviour and his apostles, citing text where it occurs, follow their example. (Matthew iv. 7, 10; Romans xv. 11.) (Worthington) — Philo informs us, that it was death to pronounce it out of the temple; and since that was destroyed, it has never been heard. (Calmet) — Galatinus, who wrote in 1518, is supposed to have invented the word Jehovah, (see Amama Antib. p. 319,) the year after the pretended reformation began. (Haydock) — St. Jerome (ep. 136 ad Marc.) explains the ten names of God, but never reads Jehovah. (Tirinus)
Or, all sufficient. Whereby he signifieth that he will perform indeed that which he promised to their fathers: for this name declareth that he is constant and will perform his promise.
2. From his covenant: I have established my covenant, v. 4. Note, The covenants God makes he establishes; they are made as firm as the power and truth of God can make them. We may venture our all upon this bottom.
3. From his compassions (v. 5): I have heard the groaning of the children of Israel; he means their groaning on occasion of the late hardships put upon them. Note, God take notice of the increase of his people's calamities, and observes how their enemies grow upon them.