And God spake. God pursues His address, that Moses may again uplift the fainting courage of the people. Moreover, He rebukes their distrust, by recalling the memory of His covenant; for if this had been duly impressed upon their minds, they would have been much more firm in their expectation of deliverance. He therefore shews that He has now advanced nothing new; since they had heard long ago from the Patriarchs that they were chosen by God as His peculiar people, and had almost imbibed from their mother's breasts the doctrine of his adoption of them. Wherefore their stupidity is the more unpardonable, and more manifest, when they thus factiously complain of Moses, as if he had himself invented what he had promised them in the name of God. He also stings them by an implied comparison; Abraham, Isaac, and Jacob had eagerly embraced the promise given them, and had quietly, and perseveringly trusted in it; whilst they, who boasted of their descent from that holy stock, disdainfully rejected it, because its fulfillment did not immediately appear. And, in order to amplify their sin, he reasons from the less to the greater: since a fuller and clearer manifestation of it is presented to them than there had been to the fathers, it follows that they ought to have been more ready to believe it. Whence it is plain that their stupidity is inexcusable, since they will not receive God, when he is so familiarly presenting himself to them. Translators do not agree as to the epithet "Sadai." Some derive it from the word sdd, shadad, and imagine that the final letter y, yod, is the double d, daleth If we agree to this, it will mean the same as "the Destroyer;" or at any rate will signify the awful majesty of God. Others are rather of opinion that the root is sd, shad, which means "a teat." To others it appears to be a compound word from the relative 'sr, esher, or s, and dy, di, which in Hebrew means "sufficiency." Thus he will be called "Sadai," who abounds with all good things. It is indeed sure that they use this word in a good as well as a bad sense; for where Isaiah threatens that God will be the avenger of sins, he calls him "Sadai." (Isaiah 13:9.) So also in Job 23:16, "Sadai troubleth me." In these and similar passages, the terrible power of God is unquestionably expressed; but when He promises to Abraham that He will be the God "Sadai," He is engaging himself to be merciful and bounteous. Here again, where He says that He appeared to the Fathers as the God "Sadai," He has not respect so much to His might in exercising judgment, as to His abundant and perfect loving-kindness; as though He had said, that He had manifested to Abraham and the other Patriarchs how great was His efficiency in preserving and defending His own people, and that they had known from experience how powerfully and effectually He cherishes, sustains, and aids them that are His. But although He declares what benefits He conferred upon them, He says that He was not known to them by His name "Jehovah;" signifying thus that He now more brightly manifested the glory of His divinity to their descendants. It would be tedious to recount the various opinions as to the name "Jehovah." It is certainly a foul superstition of the Jews that they dare not speak, or write it, but substitute the name "Adonai;" nor do I any more approve of their teaching, who say that it is ineffable, because it is not written according to grammatical rule. Without controversy, it is derived from the word hyh, hayah, or hvh, havah, and therefore it is rightly said by learned commentators to be the essential name of God, whereas others are, as it were, epithets. Since, then, nothing is more peculiar to God than eternity, He is called Jehovah, because He has existence from Himself, and sustains all things by His secret inspiration. Nor do I agree with the grammarians, who will not have it pronounced, because its inflection is irregular; because its etymology, of which all confess that God is the author, is more to me than an hundred rules. [1] Nor does God by "His name" in this passage mean syllables or letters, but the knowledge of His glory and majesty, which shone out more fully and more brightly in the redemption of His Church, than in the commencement of the covenant. For Abraham and the other Patriarchs were content with a smaller measure of light; whence it follows that the fault of their descendants would be less excusable, if their faith was not answerable to the increase of their grace. Meanwhile, Moses is awakened to activity whilst God is setting before him a magnificent and singular means of shewing forth His glory.

Footnotes

1 - "A. Pfeiffer in his Dubia vexata, rightly observes upon this passage. The name Jehovah was not, strictly and literally, unknown to the fathers, but it was so, in respect of the perfect fulfillment of the promises implied in it; more especially, that glorious one of the deliverance out of Egypt." -- Rosenmuller in Brightwell. "Prior to that time, the name Jehovah had been often used to describe the existence, the necessity, or the unchangeableness of God; but now, to indicate His faithfulness, His truth and constancy, in keeping and fulfilling His promises." -- Dathe in loco. Holden, however, and others, would elude the difficulty by reading the clause interrogatively. He says, "It is impossible to read the history of Abraham, etc., without being convinced that both the name of Jehovah, and the attributes implied by that name, were known to them. Our A.V., therefore, must be erroneous. Now every difficulty will be removed by reading it interrogatively, And by my name Jehovah was I not known to them?' which is both agreeable to the Hebrew idiom, and to the scope of the context."

There appears to have been an interval of some months between the preceding events and this renewal of the promise to Moses. The oppression in the meantime was not merely driving the people to desperation, but preparing them by severe labor, varied by hasty wanderings in search of stubble, for the exertions and privations of the wilderness. Hence, the formal and solemn character of the announcements in the whole chapter.

I am the Lord - The meaning seems to be this: "I am Jehovah (Yahweh), and I appeared to Abraham, Isaac, and Jacob as El Shaddai, but as to my name Jehovah, I was not made known to them." In other words, the full import of that name was not disclosed to them. See Exodus 3:14.

I am the Lord - It should be, I am Jehovah, and without this the reason of what is said in the 3d verse is not sufficiently obvious.

And God spake unto Moses, and said unto him, I am the Lord. Or Jehovah, the self-existent Being, the Being of beings, the everlasting I am, the unchangeable Jehovah, true, firm, and constant to his promises, ever to be believed, and always to be depended on.

And God spake unto Moses--For his further encouragement, there was made to him an emphatic repetition of the promise (Exodus 3:20).

l 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, A God performing what he had promised, and so giving being to his promises. 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, Genesis 2:4. When the salvation of the saints is compleated in eternal life, then he will be known by his name Jehovah, Revelation 22:13, in the mean time they shall find him for their strength and support, El - shaddai, a God All - sufficient, a God that is enough.