Exodus 6

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My Notes Authors John Calvin - Commentaries **_And I have also established my covenant. _The hope of the deliverance which He had formerly promised, and which the Patriarchs had expected, He confirms by alluding to the covenant, as I have just above said; and the particle גם, gam, which is twice repeated, is, in the first case, causal, in the second, illative, as much as to say, “Since I covenanted with your fathers, therefore I have now determined to bring you into the land of Canaan;” unless it be preferred to resolve it thus, “I, the same who established the covenant with your fathers, now also have heard your groaning.” Moreover, because the covenant is founded on free grace, God commands the redemption to be expected as much from His good pleasure as from His steadfastness. But He again commends the faith of Abraham, Isaac, and Jacob, because they patiently consented to be strangers and pilgrims in the land of Canaan, which by the covenant of God was their own lawful inheritance. For it was a proof of their exemplary virtue, to be wanderers all their lives, and not to have a single corner to put their foot upon, unless what was granted them by sufferance for the erection of their tents, being at the mercy of their neighbors; as natives are always apt to despise strangers. And by this comparison the slowness of heart and ingratitude of their posterity is the more condemned, if they refuse to take possession of this land, which was so earnestly desired by their holy fathers, and at the sight of which alone they counted themselves blessed, although they were only sojourners there.

My Notes Authors John Calvin - Commentaries **And I have also heard the groaning. He assigns the reason why He so long had delayed to fulfill His promise, viz., because He would have His people sorely troubled, that He might more openly succor them in their affliction; besides, He chose that they should be unjustly oppressed by the Egyptians, in order that He might more justly rescue them from their tyrannical masters, as He had said to Abraham that He would avenge them after they had been afflicted. (Genesis 15:13 , 14.) He therefore reminds them by this circumstance, that the due time for helping them had come; because, if they had been always treated humanely, and the laws of hospitality had been observed towards them, there would have been no cause for shaking off the yoke; but now, after that the Egyptians, regardless of all justice, had broken faith with them, it was just that the groaning and cries of His cruelly afflicted people should be heard by God. But He always expressly asserts that this depended on the covenant, both that the Jews might acknowledge him to be only bound to them by regard to His own free promise, and also that, being persuaded that He is true to His promises, they might more surely expect deliverance. The meaning of God’s “remembering” His promise I have elsewhere said to be, that he shews His remembrance of it by what He does.7373 Vide Note on chap. 2. 24, “demonstrationem effectus.” — Lat. What follows in the next verse, “Say unto the children of Israel, I am the Lord,” is intended to remove their doubts. It was a thing as impossible to human apprehension, to tear away this weak and unwarlike people from their cruel tyrants, as to rescue sheep from the jaws of wolves, and to preserve them in safety after they had been mangled and wounded by their teeth. Therefore God begins by declaring his incomparable power, to shew that there is no difficulty with Him in performing anything whatever, although incredible. Therefore, he adds, that he would “redeem them with a stretched-out arm, and with great judgments,” as much as to say, I will give miraculous proofs of my mighty power, which shall surpass all human apprehension. By “judgments,”7474 שפטים,_ judicial inflictions_ What C. has said of the latitude of the meanings assignable to this word, is rather true of the kindred noun, סשפט. — W He means the manner of His dealing, which would at the same time testify His justice. For with the Hebrews this word means any disposition, method, order, or custom, and sometimes also measure. We say in French, facons notables ou estranges, (notable or strange fashions.)

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