Exodus 6:4
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.
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(4) My covenant.—See Genesis 15:18-21; Genesis 17:7-8; Genesis 26:3-4; Genesis 35:12. &c.

The land of Canaan.—Canaan proper was the tract between Sidon and Gaza (Genesis 10:19), which is now counted as “Palestine “; but the region promised to Abraham, and included in a larger sense of the word “Canaan,” was very much more extensive, reaching as it did from the Nile to the Euphrates (Genesis 15:18). This vast territory was actually possessed by Israel under David and Solomon (1Kings 4:21-24).

The land of their pilgrimage, wherein they were strangers.—Heb., The land of their sojournings, wherein they sojourned. (Comp. Genesis 17:8; Genesis 23:4; Genesis 28:4.) Abraham, Isaac, and Jacob were occupants of Canaan merely by sufferance: they were allowed to dwell in it because it was not half peopled; but the ownership was recognised as belonging to the Canaanite nations, Hittites and others (Genesis 20:15; Genesis 23:3-20, &c).

6:1-9 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.God Almighty - Rather, "El Shaddai," (שׁדי אל 'êl shadday), it is better to keep this as a proper name. 3. I … God Almighty—All enemies must fall, all difficulties must vanish before My omnipotent power, and the patriarchs had abundant proofs of this.

but by my name, &c.—rather, interrogatively, by My name Jehovah was I not known to them? Am not I, the Almighty God, who pledged My honor for the fulfilment of the covenant, also the self-existent God who lives to accomplish it? Rest assured, therefore, that I shall bring it to pass. This passage has occasioned much discussion; and it has been thought by many to intimate that as the name Jehovah was not known to the patriarchs, at least in the full bearing or practical experience of it, the honor of the disclosure was reserved to Moses, who was the first sent with a message in the name of Jehovah, and enabled to attest it by a series of public miracles.

No text from Poole on this verse. And I have also established my covenant with them,.... With Abraham, Isaac, and Jacob, and with their posterity, so that it is sure and firm, and shall never be made null and void:

to give them the land of Canaan; or to their children, which were as themselves:

the land of their pilgrimage, wherein they were strangers; not being in actual possession of any part of it, but lived as pilgrims and strangers in it, as their posterity now did in another land not theirs; see Hebrews 11:9.

And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.
4. I also established] without ‘have,’ the reference being to Genesis 17:7. Established means ‘set up,’ ‘concluded,’ not ‘gave effect to’: to ‘establish a covenant’ is a standing expression in P, Genesis 6:18; Genesis 9:9; Genesis 9:11; Genesis 9:17; Genesis 17:7; Genesis 17:19; Genesis 17:21 (elsewhere, in the same sense, only Ezekiel 16:60; Ezekiel 16:62). P never uses the ordinary Heb. expression, ‘cut a covenant’ (Exodus 23:32, Exodus 24:8, Exodus 34:19, &c.).

my covenant] The covenant concluded with Abraham in Genesis 17:1-2; Genesis 17:7-8 (P) that, if Abraham walked blamelessly before God, He would multiply him, be a God to him and his seed after him, and give to his descendants the land of their sojournings, Canaan (cf. Genesis 28:4; Genesis 35:12,—both also P).

the land of their sojournings] Genesis 17:8; Genesis 23:4; also Genesis 36:7; Genesis 37:1 (all P), Gen 20:38†.Verse 4. - I have established my covenant with them. Compare Genesis 15:18-21; Genesis 17:7, 8; Genesis 26:3; Genesis 28:13. The land of Canaan, in a narrow acceptation, reached "from Sidon unto Gaza" (Genesis 10:19); in a wider sense it included the whole tract between "the river of Egypt (Wady-el-Arish) and the great river, the river Euphrates" (Genesis 15:18). It was this larger tract which was promised by God to Abraham. The land of their pilgrimage, wherein they were strangers. Literally, "the land of their sojourns wherein they sojourned." (So Kalisch.) It was by permission of the lords of the soil - the Canaaaites, Perizzites, Hittites, and others, that Abraham and his descendants dwelt in Canaan to the time of Jacob's descent into Egypt. (See Genesis 12:6; Genesis 13:7; Genesis 23:7; Genesis 27:46, etc.) "Jehovah look upon you and judge" (i.e., punish you, because) "ye have made the smell of us to stink in the eyes of Pharaoh and his servants," i.e., destroyed our good name with the king and his servants, and turned it into hatred and disgust. ריח, a pleasant smell, is a figure employed for a good name or repute, and the figurative use of the word explains the connection with the eyes instead of the nose. "To give a sword into their hand to kill us." Moses and Aaron, they imagined, through their appeal to Pharaoh had made the king and his counsellors suspect them of being restless people, and so had put a weapon into their hands for their oppression and destruction. What perversity of the natural heart! They call upon God to judge, whilst by their very complaining they show that they have no confidence in God and His power to save. Moses turned (ויּשׁב Exodus 5:22) to Jehovah with the question, "Why hast Thou done evil to this people," - increased their oppression by my mission to Pharaoh, and yet not delivered them? "These are not words of contumacy or indignation, but of inquiry and prayer" (Aug. quaest. 14). The question and complaint proceeded from faith, which flies to God when it cannot understand the dealings of God, to point out to Him how incomprehensible are His ways, to appeal to Him to help in the time of need, and to remove what seems opposed to His nature and His will.
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