Exodus 6:29
He said to him, "I am the LORD; tell Pharaoh king of Egypt everything I say to you."
Sermons
Shaken Faith, and an Unshaken PurposeJ. Orr Exodus 6:9-14, 28-30














Exodus 6:28-7:7

I. MOSES' WEAKNESS (chap. 6. vers, 28-30). The command was - "Speak thou unto Pharaoh." Moses in his despondency is overpowered by the sense of his infirmity. He fears the ridicule of the Egyptian court. There are times when the sense of our unfitness for speaking God's words crushes us. Let us take heed lest lowly self-judgment pass into unbelief and disobedience. The loss of faith in ourselves is no reason why we should cease to trust God.

II. GOD'S REMEDY (chap. 7. vers. 1, 2). Moses' slowness of speech is veiled by unthought-of glory. He that feared the derision of Pharaoh is surrounded with dreadful majesty and made as God to him. To obedient faith, felt incompetency for the task God calls us to, will only be the occasion of his bestowing upon us more abundant honour. Our very defects can be transformed into power. A man's very awkwardness often disarms criticism and appeals to the heart as the most faultless elegance can never do.

III. JEHOVAH WILL BE GLORIFIED IN PHARAOH'S UNBELIEF (vers. 3-5).

1. They are forewarned of Pharaoh's stubborn refusal. We are not sent on God's errand with False expectations.

2. God's purpose will be accomplished, not defeated, by that opposition. His defiance will only call forth the revelation of God's terribleness. Where sin has sought to dwell and to reign, the terrors of God's judgment will alone be remembered.

3. Egypt will also know that God is Jehovah - the faithful One. God's name will be written in their punishment as well as in Israel's redemption.

IV. THE VERY AGE OF GOD'S SERVANTS WILL PRAISE HIM (ver. 7). The childhood of Samuel, the youth of Daniel, the old age of Moses and Aaron are arguments of unconquerable strength for the feeble and despised to trust and toil.

1. There is a place for all.

2. No man's day is over if he will only yield to God. The dying thief who believed in his dying agonies has been among the mightiest preachers of God's infinite grace. - U.

I am the Lord.
Consider the meaning of our duty to God; the great truth that we have such a duty; and how it comes about that we have it.

I. DUTY IS SOMETHING WHICH IS DUE FROM ONE TO ANOTHER: something which ought to be given, or ought to be done; not a thing which is given or done under compulsion, under the influence of fear, extorted by force, not even a free gift or offering; quite different from this; if a thing is a duty, it must be done because it is right to do it and wrong to omit it.

II. The words of the text are. as it were, the sign manual whereby Almighty God, in His dealings with His ancient people the Children of Israel, CLAIMED FROM THEM THE PERFORMANCE OF THAT DUTY WHICH THEY OWED TO HIM. The words which gave validity to an Israelitish law merely rehearsed the fact that He who gave the law was Jehovah; and nothing more was added, because nothing more remained to be said.

III. NOTICE THE PRINCIPLES UPON WHICH OUR DUTY TO GOD DEPENDS.

1. There is a relationship, a close vital connection between God and man, which does not exist between God and any other of His creatures; man is in a very high sense "the Son of God," so that it is inconceivable that the true aims and purposes of God and man can be distinct. Man being made in God's image, ought to do God's will.

2. Our duty to God depends also on the ground of election. God deals with us now as with His Church in former days; it is still a Church of election. We, to whom God sends His commands, are still rightly described as redeemed out of the house of our bondage; and if the redemption of Israel out of Egypt be nothing better than the faintest type and shadow of the redemption of mankind out of the power of the devil, how much greater is the appeal which is made to us on the ground of ,that deliverance which Jesus Christ has wrought out.

(Bp. Harvey Goodwin.)

People
Aaron, Abiasaph, Abihu, Amminadab, Amram, Assir, Canaanitish, Carmi, Egyptians, Eleazar, Elisheba, Elkanah, Elzaphan, Enoch, Gershon, Hanoch, Hezron, Isaac, Israelites, Ithamar, Izhar, Jachin, Jacob, Jamin, Jemuel, Jochebed, Kohath, Korah, Korahites, Korhites, Levi, Levites, Libni, Mahali, Mahli, Merari, Mishael, Moses, Mushi, Naashon, Nadab, Nahshon, Nepheg, Ohad, Pallu, Phallu, Pharaoh, Phinehas, Putiel, Reuben, Saul, Shaul, Shimei, Shimi, Simeon, Uzziel, Zichri, Zithri, Zohar
Places
Canaan, Egypt
Topics
Egypt, Pharaoh, Saying, Spake, Speak, Speaketh, Speaking, Spoke
Outline
1. God renews his promise by his name JEHOVAH
9. Moses vainly attempts to encourage the Israelites
10. He and Aaron are again sent to Pharaoh
14. Genealogies of Reuben, Simeon and Levi, of whom came Moses and Aaron
26. The history resumed

Dictionary of Bible Themes
Exodus 6:25

     5157   head

Exodus 6:14-25

     7266   tribes of Israel

Library
To the Saddest of the Sad
I often wonder what those preachers do who feel called to make up their message as they go on; for if they fail, their failure must be attributed in great measure to their want of ability to make up a moving tale. They have to spread their sails to the breeze of the age, and to pick up a gospel that comes floating down to them on the stream of time, altering every week in the year; and they must have an endless task to catch this new idea, or, as they put it, to keep abreast of the age. Unless, indeed,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

From Egypt to Sinai.
Ex. Chs. 1-19 Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of
Josiah Blake Tidwell—The Bible Period by Period

Fourth Day. Holiness and Revelation.
And when the Lord saw that Moses turned aside to see, He called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And He said, Draw not nigh hither; put off thy shoes from thy feet, for the place where thou standest is holy ground. And Moses hid his face, for He was afraid to look upon God.'--Ex. iii. 4-6. And why was it holy ground? Because God had come there and occupied it. Where God is, there is holiness; it is the presence of God makes holy. This is the
Andrew Murray—Holy in Christ

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on
Alfred Edersheim—The Life and Times of Jesus the Messiah

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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