Exodus 6:2-12

P's Second Account of Moses's Call. Till the method of Hebrew compilers was understood, it was natural to take this as the account of a second call. It is now seen to be the account of his call in the latest source, as written by priestly annalists after the Exile. Moreover, it was this passage which put in the hands of the French physician, Jean Astruc (p. 122), the clue to the criticism of the Mosaic books. For the writer who says that God was known to the patriarchs as God Almighty (El Shaddai, Genesis 17:1 *, Joel 1:15 *), but was not known to them by His name Yahweh, could not be the same who declared (Genesis 4:26) that man began to call upon the name of Yahweh in the days of Seth, and who used it freely in connexion with all the patriarchs. Observe that the analysis which began with distinguishing the Divine Name has revealed so many fresh clues as to become virtually independent of its original starting-point (p. 123). The great idea of a Divine covenant, a Testament conditional upon moral and spiritual terms, is dominant in P (Genesis 17*). It involved remembrance (Exodus 6:5), redemption (Exodus 6:6, cf. Isaiah 41:14, etc.), fellowship (Exodus 6:7 a), and the assurance of faith (Exodus 6:7 b), as well as the settlement in Canaan (Exodus 6:8). The summary of the Divine programme closes with I am Yahweh, the Everlasting Yea which sounds out again and again, like the deep boom of a church bell, in the Law of Holiness (Leviticus 18:5, etc.). But the people (Exodus 6:9) hearkened not for impatience (mg.). Here the priestly abridgment disregards the first expressions of popular conviction in Exodus 4:31 J, and Moses (Exodus 6:12) quails before the harder task of making Pharaoh hear (contrast Exodus 4:10 J).

Exodus 6:8. The covenant had been confirmed by an oath m Genesis 24:7 I lifted up my hand (cf. Genesis 14:22; Numbers 14:30), the hand being raised to heaven by one taking an oath.

Exodus 6:12. uncircumcised lips: as though needing a surgical operation for dumbness.