Exodus

Introduction
A. Title
1. Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the
translation of the first two Hebrew words. Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a
conjunction that means "and."
The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the
book this title because of the major event in it, namely, the Israelites' departure from Egypt.
B. Date And Writer
Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444
B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following
the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death
(cf. 16:35)
Authorship: External Evidence: Exodus has been attributed to Moses since the time of Joshua (compare Exod. 20:25 with Josh 8:30-32). Other Biblical writers attribute Exodus to
Moses: David (1 Kings 2:3), Ezra (Ezra 6:18), Daniel (Dan 9:11), Malachi (Mal 4:4), the disciples (John 1:45), and Paul (Rom 10:5). This is also the testimony of Jesus (Mk 7:10;
12:26; Luke 20:37; John 5:46-47; 7:19, 22, 23). Jewish and Samaritian tradition conssitently held the Mosaic authorship of Exodus.
Internal Evidence: Portions of Exodus are directly attributed to Moses (Ex 15; 17:8-14; 20:1-17; 24:4, 7, 12; 31:18; 34:1-27). Moses usual procedure was to record events soon
after they occurred in the form of historical annals. It is clear form Exodus that the author must have been an eyewitness of the exodus and an educated man. He was acquainted with
details about the customs and climate of Egypt and plants, animals, and terrain of the wilderness. There is also a consisten cy of style and development of the wilderness. Tehre is
also a conssitency of style and devlopment that points to a single author. Its antiquity is supported by tis frequent use of ancient literary constructions, words and expressions.
C. Scope
Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445
B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About
364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3—40) deals with only two of these years, the year before and the year
after the Exodus from Egypt. The Exodus event is clearly the focus of this book. The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as
the time of Israel's oppression in Egypt.
D. Purpose
The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and
fellowship with Him.
E. Importance
No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly
obvious reasons of liturgy and messianism.
F. Message

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself. The major
teaching of Exodus is primarily threefold; The sovereignty of God, The salvation of man and The methods by which the sovereign God affects man's salvation. First, Exodus
teaches the sovereignty of God. Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than
He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by whi ch He governs. In particular, it does not imply that God controls every detail of
life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his
children. We have limited freedom. We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity
that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches the sovereignty of God and the responsibility of man. No one has been able to
explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man. In Exodus, God revealed the method of salvation and explained the consequences of salvation initially. Exodus teaches that God
provides salvation for man. Man does not provide it for himself. The redemption of man is protrayed in the Passover, and deliverance in t exodus. This redemption and deliverance
was accomplished through the shedding of blood and by the power of God. It also reveals that man appropriates what God has provided by faith. Two activities become prominent
as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively. Worship consists of
putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of
life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp. Obedience consists of arranging
all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the
revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation. God's method of dealing with the human race generally (outside Israel) was by creating
a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to
live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to
be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation
for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to
do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-
11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like
waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the
character of God. God's method of dealing with individuals was by providing opportunities, choices. We can see this most easily in God's dealing with the two major characters in
Exodus, Moses and Pharaoh.

God's method of dealing with both men was the same, but their responses were different and consequently so were their fates. Pharaoh was a strong, wise leader who acted wholly by
sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so
experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt. Moses on the other
hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to
make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of person al triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to
submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to
refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12;
3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility. If we look at the record of God's activity in Exodus, we see progress. The unbelief of
His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition. However if we look at the record of man's activity in this book, we see failure. Even Moses,
Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well. While man constantly falls short of what God requires,
human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.
Outline
Overall Outline
I. The liberation of Israel 1:1—15:21

A. God's preparation of Israel and Moses chs. 1—4

1. The growth of Jacob's family 1:1-7
2. The Israelites' bondage in Egypt 1:8-22
3. Moses' birth and education 2:1-10
4. Moses' flight from Egypt to Midian 2:11-15
5. Moses' life in Midian 2:16-25
6. Moses' call 3:1—4:18
7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5—11

1. Pharaoh's response to Moses and Aaron's initial request 5:1— 6:1
2. Moses and Aaron's equipment as God's messengers 6:2—7:7
3. The attestation of Moses and Aaron's divine mission 7:8-13
4. The first three plagues 7:14—8:19
5. The fourth, fifth, and sixth plagues 8:20—9:12
6. The seventh, eight, and ninth plagues 9:13—10:29
7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1—13:16

1. The consecration of Israel as the covenant nation 12:1-28
2. The death of the first-born and the release of Israel 12:29-36
3. The exodus of Israel out of Egypt 12:37-42
4. Regulations concerning the Passover 12:43-51
5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17—15:21

1. The journey from Succoth to Etham 13:17-22
2. Israel's passage through the Red Sea ch. 14
3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22—40:38

A. God's preparatory instruction of Israel 15:22—18:27

1. Events in the wilderness of Shur 15:22-27
2. Quails and manna in the wilderness of Sin ch. 16
3. The lack of water at Rephidim 17:1-7
4. The hostility of the Amalekites 17:18-36
5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1—24:11

1. Preparation for the Covenant ch. 19
2. The Ten Commandments 20:1-17
3. The response of the Israelites 20:18-21
4. The stipulations of the Book of the Covenant 20:22—23:33
5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12—31:18

1. The revelation of these directions 24:12-18
2. Contributions for the construction of the sanctuary 25:1-9
3. The tabernacle furnishings 25:10-41
4. The tabernacle structure ch. 26
5. The tabernacle courtyard 27:1-19
6. The investiture of the priests 27:20—28:43
7. The consecration of the priests 29:1-37
8. The service of the priests 29:38—30:38
9. The builders of the tabernacle 31:1-11
10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32—34

1. The failure of Israel ch. 32
2. The re-establishment of fellowship ch. 33
3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35—40
1. Preparations for construction 35:1—36:7
2. Execution of the work 36:8—39:43
3. The erection and consecration of the tabernacle ch. 40
 Summary Ideas
Summary Statement

Exodus reveals that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself. God accomplishes salvation through
redemption and deliverance by his power. This salvation expresses itself in two ways: Worship and Obedience.

Purpose Statement
The purpose of the Book of Exodus was to encourage the generation entering the promise land to celebrate their deliverance by God’s grace from Egyptian slavery to the
freedom of covenant relationship and fellowship with Yahweh.

Content Statement
After hearing the cry the people Yahweh redeems the seed of Abraham from bondage in Egypt and adopts them as his people giving them his law, after their first
rebellion Moses intercedes and God has mercy giving the directions to construct a dwelling place for his presence to be among the people.

The Major Plots In Exodus

Any sense of confusion as you read this book may be lessened greatly if you have a sense of the why of its overall structure. Why especially the instructions
about and construction of the tabernacle in this narrative? Why not wait until Leviticus, where it would seem to fit better? The answer is that Exodus narrates the crucial
matters that define Israle as a people in relationship to their God, Yahweh. As you read, therefore, watch especially for the three absolutely defining moments in Israel’s
history, which cause this narrative with its embedding of portions of the law to make sense: 1) God’s miraculous deliverance of his people from slavery, 2) the return of
the presence of God as distinguishing his people from all other peoples on the earth, and 3) the gift of the law as the means of establishing his covenant with them.
First, the crucial defining moment, and the one referred to over and again throughout both the Old Testament and the New, is the exodus itself. Israel is
repeatedly reminded that “it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed
you from the land of slavery, from the power of Pharoh” (Deut 7:8); Israel itself repeatedly affirms, “The LORD brought us out of Egypt with a mighty hand and an
outstretched arm” (Deut 26:8).
Watch for the ways the narrative highlights this event – that the story of Moses is given solely with his role in the exodus in view; that Israel’s desperately
hopeless situation is overcome by God’s miraculous interventionon their behalf; that this is God’s victory above all else, over both Pharaoh and the gods he represents;
that God’s victory is commemorated with the first of two celebratory hymns in the Pentateuch (15:1-21; cf. Duet 31:30-32:43), emphasizing his unrivaled greatness and
his triumph in the holy war. Yahweh here adopts Israel as his firstborn son, who is to be set free so that he may worship me (Exodus 4:22-23). Notice finally in this
regard how the narrative is interrupted twice, on either side of the actual exodus (12:1-28; 12:43-13:16), in order to give instructions for the Passover (the annual
celebration of the exodus) and for the consecration of the firstborn male (as a reminder of God’s rescue of them as his firstborn while protecting their own firstborn).
Second, the divine presence, lost in Eden, is now restored as the central feature of Israel’s existence. This theme begins with the call of Moses at “the
mountain of God” (3:1), where he did not dare “look at God” (3:6). It is picked up again in chapter 19, where the people encamp “in front of the mountain” (19:2) and
experience a spectacular theophany (a visible manifestation of God), accompanied by warnings against touching the mountain. The awesome nature of this encounter
with the living God is further highlighted by the ascended and descending of Moses “up to God” (19:3, 8, 20) and “down to the people” (19:7, 14, 25).
The pivot nature of this motif can be seen especially in chapters 25-40 and helps to explain the repetition about the tabernacle one either side of chapters 32-
34. For the tabernacle was to assume the role of the Tent of meeting (40:6) and was thus to function as the place where Israel’s God would dwell in their midst (after he
left the mountain, as it were). Thus the debacle in the desert (ch. 32) is followed by Moses’ pleading for Yahweh not to abandon them, for “if your Presence does not go
with us … what else will distinguish me and your people from all the other people on the face of the earth?” (33:15-16, emphasis added: later identified in Isa 63:7-14 as
the Holy Spirit). Notice, finally, that Exodus concludes with God’s glory covering the tabernacle/Tent of Meeting, which means the Israelites are now ready for their
journey to the promised land. At the same time, these final chapters (25-40) prepare the way especially for the regulations for worship and sacrifices that appear in the
next book, Leviticus.
Third, there is the giving of the law with its centerpiece of the Ten Commandments (ch. 20), followed by the Book of the Covenant (chs 21-24). These laws
together focus on Israel’s relationship with God and with one another, the latter as an expression of their living out God’s character in those relationships. The first
expression of the law in the narrative of Exodus thus prepares the way for its further eleboration in the final three books of the Pentateuch.
It is also important to note here that these laws are patterned after ancient covenants known as “suzerainty treaties,” where a conqueror made a treaty with
the conquered in which he benefited them with his and care as long as they would abide by the treaty stipulations. There are six parts to such covenants:

1. Preamble, which identifies the giver of the covenant (“the LORD your God,” 20:2).
2. Prologue, which serves as a reminder of the relationship of the suzerain to the people (“who brought you out of Egypt,” 20:2)
3. Stipulations, which are various laws/obligations on the part of the people (20:3-23:29; 25:1-31:18).
4. Document clause, which provides for periodic reading and relearning of the covenant.
5. Sanctions, which describe the blessings and curses as incentives for obedience.
6. List of witnesses to the covenant.

You will note that only the first three of these six covenant ingredients are found in Exodus. It is only the first portion of the full covenant that continues on in
Leviticus and Numbers and finally concludes at the end of Deuteronomy. Nevertheless, already in Exodus the key elements of the covenant are evident – 1) the
revelation of who God is and what he wants from his people , and 2) the enumeration of obedience as the path of covenant loyalty and thus of maintaining its blessings.

Contribution to the Bible

Exodus accounts for many of the religious ceremonies and customs of Israel, the creation of the tabernacle, the formation of the priesthood, the Mosaic Law, and the
sacrificial system. As such, Exodus is foundational for the following history of Israel. It describes how the Israelites escaped from Egypt, became the covenant people of
God, and came to know His presence and his ways. Exodus stands at the heart of the Old Testament as the greatest example of the saving acts of God before Christ. It
provides the framework for the rest of the Old Testament message. The Passover, the exodus, Moses, the Law, and the tabernacle dominated the thought of Israel for
centuries to come.

Christ in Exodus
Exodus has no Messianic prophecies, but it is full of types and portraits of Christ. Here are seven: (1) Moses: In dozens of ways Moses was a type of Christ
(Duet 18:15 Moses predicts Christ – a prophet like me). Both Moses and Christ were prophets, priests and kings; both were kinsman-redeemers; both were endangered
in infancy; both voluntarily renounced power and wealth; both were delivers, lawgivers and mediators. (2) The Passover: John 1:29,36 and 1 Cor 5:7 make it clear that
Christ is our slain Passover Lamb. There are many parallels between the Lamb of God and the Passover Lamb. (3) The seven feasts: Each of these feasts portrays
some aspect of the ministry of Christ. (4) The Exodus: Paul relates the concept f baptism to the exodus event because baptism symbolizes death to the old and
identification with the new (Rom 6:2-3; 1 Cor 10:1-2). (5) The manner and water: The New Testament applies both to Christ (John 6:31-35, 48-63; 1 Cor 10:3-4). (6)
The Tabnernacle: In its materials, colors, furniture and arrangement, the tabernacle clearly speaks of the person of Christ and the way of redemption. There is a
progressive development from suffering, blood and death to beauty, holiness and the glory of God. The tabernacle is theology in object form. (7) The high priest: In
several ways the high priest foreshadowed the ministry of Christ, our great High Priest (Heb 4:14-16; 9:11-12, 24-28).
 A Walk Through Exodus
1:1-2:25 The setting: Growth and Oppression of Israel in Egypt

Here you find the two primary narratives that comprise the setting for the exodus: (1) the multiplication and subjection of the Israelites under Pharaoh, including
infanticide in a vain attempt to control their population. Moses tells us the population of the Israelities, this mulitipication shows the blessing of Abrahamic covenant becoming a
reality (1:7). Who was the new Pharaoh? (1:8) Most probably a Pharaoh named Ahmose was the first native Egyptian Pharaoh for many years. Preceding him was a series of Hyksos
rulers. The name Hyksos probably means "rulers of foreign lands." They were a Semitic people from the northern part of the fertile crescent who had invaded Egypt about 1670 B.C. and
ruled until Ahmose expelled them. The New Kingdom (ca. 1570-1085 B.C.) that Ahmose inaugurated was the period of greatest imperial might in Egypt's long history. The title "Pharaoh"
means "great house." It originally designated the Egyptian king's residence and household. It became a title for the king himself for the first time in the eighteenth dynasty.The implication
of the statement that Pharaoh "did not know Joseph" in the Hebrew text is that he did not want to know about him. It seems that the early kings of the eighteenth dynasty wanted to solidify
control of Egypt in the hands of native Egyptians. After a long period of control by foreigners, they did not want to acknowledge the greatness of Joseph who was, of course, also a
foreigner and a Semite.
Pharaoh put in three plans three plans in order to dimish the threat of the Israelities siding with invading Hyksos armies. The first plan (9-14) was to make the Hebrews toil in
hard labor. While the hard labor did not stop them from multiplying, so it failed (but it crush their spirit 2:23-24). This plan remained in effect for some time. It probably took years to
build the cities of Pithom and Raamses (Ramses), which the Egyptians used to store goods (cf. 1 Kings 9:19; 2 Chron. 8:6; 17:12). The second plan (15-21) was probably done by the next
Pharaoh (Thutmose I) and consisted of ordering the Hebrew midwives to kill the Hebrew babes at birth. This is the first time they were called Hebrews which in Egyptian is ‘apiru’ and
refer to an different ethnic inferior lower case. The two midwives were probably head midwives responsible for others under them. The midwives disobeyed Pharaoh because they feared
God and he blessed them. In verse 19, it might be a lie or it maybe the truth, we are not told. Anyway God blessed them because they feared him, not because they lied. So the second
plan failed. He then tried plan C (1:22) to kill all the male babies, the ones that carried the family line. The nile was considered deity so maybe he was giving a edict of worship, it was an
edict for all Egyptians. This plan also failed for even his daughter did not follow through on his order. The central idea [in this pericope] is that God faithfully fulfills His covenant
promises in spite of severe and life-threatening opposition. Even Pharaoh, the most powerful man on earth could do nothing to thwart God's purpose. This is also hinge verse that leads to
the narrative on Moses preparation.
2) Moses, an israelite who grows up as a privileged Egyptian but sides with his own people (2:1-15). The dramatic irony in the story is unbelievable. Pharoah seeks to destroy the
Israelities but ends up training up their deliver in his house. Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipator. The writer does
not name his parents (Amran and Jochebed 6:20) for the purpose of showing that it was from nobodies that the deliver came. They hid Moses because they trusted God, (Heb 11:23-26)
because beautiful in the context can mean ‘healthly.’ (2:2) The same Hebrew word translated "wicker basket" in this verse (tehvah) reads "ark" in English translations of Genesis 6:14. As
Noah's ark was God's instrument for preserving one savior of the human race, Moses' ark proved to be His means of preserving another savior of the Israelites. Ironically, Moses' parents
obeyed Pharaoh by Moses in the river (1:22), while also trusting God to deliver their baby. Pharaoh’s daughter was probably Hatshepsut who co-ruler with Thutmose III a very significant
lady. It was not uncommon for Egyptians to ceremonially bath in the sacred Nile. Women who were looked down on in their culture were present in his salvation, his mother, sister and
Pharaoh’s daughter revealing the hand of God. He enjoyed the best education in Egypt (Acts 7:21-22). His name an Egyptian one, is a play on words ‘mo’ means water, ‘mose’ means
born of. His name was prophetic for just as he was drew out of the water (2:10) he drew the people of Israel out of the Red Sea. Moses was forty when he took his stand for his brethren
(2:11-14,Acts 7:23) trying to free him, this the motivation implied by context and explicitly by Heb 11:24-26. He tried to do it in his own strength using murder and had to learn to do it
by God’s strength. In his own strength he could only rescue one person, in God’s strength he helped rescue an entire nation. The Pharaoh (thutmose III) tried to bring him to justice via
government means (2:15), Moses fleed to Midian which was east of Sinai Peninsula (a long way). The Midianites were descendants of Abraham (Gen 25:1-2) which is why they
accepted him. Moses' years in Midian were years of bitter humiliation. He gave expression to his feelings by naming his first son Gershom ( v. 22), meaning "banishment." Moses lived in
Midian "many days" (v. 23) before Pharaoh (Thutmose III) died. Stephen said it was a period of 40 years (Acts 7:30). Verse 23 is the hinge verse, Yahweh hears but he already has a plan
in motion, it shows that God hears our prayers. God graciously and sovereignly used Moses' sin (evidently manslaughter, v. 12) to bring ultimate blessing for His chosen people (cf. Rom.
5:20). This is important to observe as we seek to understand God's ways. Years later, as an escaped elderly outlaw settled in Sinai (vv. 16-22), he is a most unlikely candidate for the role
of deliverer of Israel (vv, 23-25), picking up a central motif from Genesis.
3:1 – 6:27 The Call and Commission of Moses
Ch 3:1-12 The Comission of Moses – This event took place at Horeb which is another name for Sinai (v. 1). It probably indicates a range of mountains rather than a particular mountain
peak. The writer called it "the mountain of God" because it was the place where God later gave the Mosaic Law to Israel. Here the Angel of the Lord is clearly God (Yahweh, v. 2; cf. vv.
4, 6, 7). He was not an angelic messenger but God Himself. Burning Bushes were not usuall in palestine however, this one did not burn up. Some believe it symbolized the fact that
God’s people suffered but were not crushed. (Due 4:20) Because Israel has frequently been in the furnace of affliction throughout history, though not consumed, Jews have identified the
burning bush as a symbol of their race. This symbol often appears on the walls of synagogues or in other prominent places not only in modern Israel but also in settlements of Jews around
the world. The fire also probably symbolized the presence of God dwelling among His people (cf. Gen. 15:17; Exod. 19:18; 40:38). God was with His people in their affliction (cf. Deut.
31:6; Josh. 1:5; Dan. 3:25; Heb. 13:5). This was the first time God had revealed Himself to Moses, or anyone else as far as Scripture records, for over 430 years (v. 4). Later in history
God broke another 400-year long period of prophetic silence when John the Baptist and Jesus appeared to lead an even more significant exodus. The custom of removing shoes is very old
(vs 5) and reveals to him that he is holy which will become central to their worship (Leviticus). In verses 7-9 he explains the reason for the revelation he has heard the cries of his people
and is going to intercede, this reveals the compassion of God. In verse 10-12 God gives Moses his commission. The Pharoah was probably was very likely Amenhotep II who succeeded
Thutmose III and ruled from 1450 to 1425 B.C. He ruled during the very zenith of Egypt's power, prestige, and glory as a world government. Moses had become genuinely humble during
his years as a mere shepherd in Midian (v. 11). Earlier an Israelite had asked Moses, "Who made you a prince or a judge over us?" (2:14). Now Moses asked the same thing of God: "Who
am I that I should . . . bring the sons of Israel out of Egypt?" In Calling Moses God showed his pattern, he does not need us to do his will, but chooses to use us. Moses fear was supposed
to be overcome by the promise of God’s presence, (similar to the Great Commission Matt 28:19-20) God gave him a sign (the bush) and a promise (he would come back to worship) to
which Moses was supposed to respond in faith. (verse 12) 3:13-22 Moses was afraid at what the Elders would say with good reason God had not spoken in four hundred years so he starts
with the first of four “thanks but no thanks.” He asks God about his name, by requesting his name, he would be seeking to learn God’s new relationship to them. Formerly he related to
them as the God of the Fathers. What will he be to Israel now? He reveals himself as Yahweh (the one who causes to act) and it would be great comfort to know that God would act
against the oppression of the Egyptians. The Elders are mentioned for the first time in verse 16-17 and were supposed to be part of God’s plan. God assured Moses of success, success
that the elders would listen (vs 18) and success that they would be delivered (19-22). The request to go and worship would have been intepreted by Pharaoh as a perment thing. God also
prepared Moses by telling him about the stubornness of Pharaoh and how he would use it to reveal his wonders. Probably there were several reasons the Israelites were to ask their
Egyptian neighbors for jewelry and clothing (v. 22). By doing so, they would humiliate the Egyptians further. They would also obtain articles needed for the wilderness march and the
construction of the tabernacle. Moreover they would receive partial payment for the labor the Egyptians had stolen from them during their years of slavery (cf. Deut. 15:12-15).
Ch 4:1-31 Moses given powers - God gave Moses three miracles to convince the Israelites that the God of their fathers had appeared to him. They also served to bolster Moses' faith.
Moses had left Egypt and the Israelites with a clouded reputation under the sentence of death, and he had been away for a lon g time. He needed to prove to his brethren that they could
trust and believe him. Not only were these miracles strong proofs of God's power, but they appear to have had special significance for the Israelites as well (cf. v. 8). God prob ably
intended the first miracle of the staff and serpent (vv. 2-5) to assure Moses and the Israelites that He was placing the satanic power of Egypt under his authoritative control. The Pharaohs
wore a metal cobra around their heads. It was a common symbol of the nation of Egypt. Moses' ability to turn the serpent into his rod by seizing its tail would have encouraged the
Israelites. They should have believed that God had enabled him to overcome the cunning and might of Egypt and to exercise authority over its fearful power. This was a sign that God
would bless Moses' leadership. The second miracle of the leprous hand (vv. 6-7) evidently assured Moses that God would bring him and the Israelites out of their defiling environment and
heal them. The third miracle of the water turned into blood (v. 9) provided assurance that God would humiliate the Egyptians by spoiling what they regarded as a divine source of life. The
Egyptians identified the Nile with the Egyptian god Osiris and credited it with all good and prosperity in their national life. Blood was and is a symbol of life poured out in death (cf. Lev.
17:11). Moses possessed the power to change the life-giving water of the Nile into blood. The Israelites would have concluded that he also had power to destroy the gods of Egypt and
punish the land with death (cf. 7:14-24). Rather than inspiring confidence in Moses God's commission frightened him (vv. 10-12). Moses' claim to be slow of speech (not handicapped, but
lacking in eloquence) was a thinly veiled excuse by which Moses hoped to escape his calling. Stephen said Moses was eloquent (Acts 7:22). Apparently Moses felt he did not have
sufficient oratorical ability to persuade the Israelite elders or Pharaoh. God assured Moses that He would enable Him to communicate effectively. Again God reminded Moses that He was
the creator. So in discipline God commissions his brother Aaron to be his mouthpiece. On his way back to Eygpt his stops by Midian and receives his father in laws blessing and Yahweh
also reveals to him that his journey will be safe for all the men seeking his life are dead. (vs 18-19) He further reveals that Israel will be firstborn, which in Anicent culture is a position of
prominence. Yahweh also reveals his plan to kill the firstborn of Pharaoh for he will not let his own son go. Verse 24-27 Shows that Mose had not fully obeyed God, so God afflicted
him. In doing this God was making Moses face his own incomplete obedience that reflected his lack of faith in God. God afflicted Moses, but whether He did so naturally or
supernaturally is unclear and unimportant. In this incident God was bringing Moses to the place he brought Jacob when He wrestled with him at the Jabbok (Gen. 32). Zipporah
performed the operation and she used ‘the bridgegroom of blood’ figure because she saw the circumcision as that which return Moses life to him, thus he had been given a second chance
and thus he had become her bridgegroom again. She had accepted Yahweh's authority and demands and was now viewing Moses in the light of God's commission. She abandoned her
claim to Moses and made him available to Yahweh's service.In verse 27-31 we have Moses gathering with the elders and them accepting his calling as God had predicted. The theme of
worship is highlighted as the elders received the revelation. (vs 31)
5:1 – Israel’s Labor Increased At Moses and Aaron's first audience with Pharaoh they simply presented God's command (v. 1). They did not perform miracles but asked for permission
to leave Egypt. The Israelites could have worshipped the gods of Egypt in the land, but they had to leave Egypt to worship a non-Egyptian God. In the culture often workers would take
time off to for religious holidays so it is not surprising Pharaoh said no. Pharaoh was regarded as god by his people so whe n Moses and Aaron asked for time off in obedience to Yahweh
it was a threat to his sovereignty. (vs 2) In their second appeal they appealed (vs 3) as representatives of the people and this is a finge verse setting up the plagues. This first encounter
with Pharaoh leads to increased oppression and Israel’s rejection of Moses.

6:28-15:21 The Miraculous Deliverance from Bondage

This narrative is in four parts, each blending in the next. First is the confrontation with Pharaoh (6:28-11:10), which begins with Aaron’s staff becoming a serpant and
swallowing those of the Egyptian sorcers (perhaps echoing the curse of the serpent in Eden) The Jews preserved the names of the chief magicians even though the Old Testament did not
record them. Paul said they were Jannes and Jambres (2 Tim. 3:9). These were not sleight-of-hand artists but wise men who were evidently members of the priestly caste (cf. Gen. 41:8).
The power of their demonic gods lay in their "secret arts" (v. 11). They were able to do miracles in the power of Satan (1 Co r. 10:20; cf. Matt. 24:24; 2 Thess. 2:9-10; Rev. 13:13-14). The
superiority of the Israelites' God is clear in the superiority of Aaron's serpent over those of the Egyptian magicians (v. 12). The rod again represented re gal authority and implied that
Yahweh, not Pharaoh, was sovereign (cf. 4:2-5). This is followed by nine plagues and the announcement of the tenth; each of these strikes at the heart of Egyptian idolatry and arrogance
(each one of the things that was a plague was an Egyptian God, showing that Yahweh is the true God). Psalm 78:43 places the scene of the plagues in northern Egypt near Zoan. Many
writers have noticed that the plagues appeared in sets of three. The accounts of the first plague in each set (the first, fou rth, and seventh plagues) each contain a purpose statement in which
God explained to Moses His reason and aim for that set of plagues (cf. 7:17; 8:22; 9:14). God had announced His overall purpose for the plagues in 7:4-5. (The egyptians will know that
Yahweh is God)
The second part (12:1-30) is a careful weaving together of the institution of the Passover and the actual narrative of the tenth plague. The reason for the instruction here is
that the Passover meal is to be an annual celebration in which the momentous event of deliverance is recounted. Notice also the foreshadowing of redemption through the shredding of
blood, which in the New Testament happens when God’s firstborn sheds his blood (Col 1:15-20), as he assumes the role of the lamb and thus lives out this narrative in reverse.
Part 3 is the account of the exodus itself (12:31-14:31). Note especially how reminders of the first two parts are carefully woven into this narrative: It begins with additional
Passover regulations and the law of firstborn; the actual crossing of the Red Sea involves one final confrontation with Pharaoh – and ends with the demise of his whole army. Here also
you are introduced to the grumbling motif (14:10-12; cf 5:21) that will become the main theme of the next section of narrative.
Part 4 is the celebratory song of Moses, Israel, and Miriam (15:1-21). Note that it begins as a celebration of the triumph of God the Warrior over Pharaoh and his gods (vv. 1-
12) and concludes by anticipating the same victory in the conquest of Canaan (vv. 13-16) and Yahweh’s future settled presence on Zion (vv. 17-18; cf. Ps 68). It may be helpful to note
how often this aspect of God’s victory continued to be celebrated in Israel’s hymns (Neh 9:9-11; Ps 66:5-7; 78:12-13; 106:8-12; 114:3, 5; 136:10-15)

15:22-18:27 The Journey to Mount Sinai

The frist thing you meet after Israel’s great deliverance is a series of three episodes in the desert in which the people grumble against Moses and thus test God (15:22-17:7);
these episdoes foreshadow many such moments throughout the rest of the story. This is followed by their first encounter with opposition along the way (17:8-16), which also anticipates
future encounters of this kind, as well as the future leadership of Joshua. The story of Moses as he takes Jethro’s advice about shared leadership, especially for judging (ch. 18), not only
prepares for the later organization of the tribes but also for many of the laws in the Book of the Covenant (21:1-23:19; e.g. 21:6, 22; 22:8-9)

19:1-24:11 The covenant at Sinai

The prelude (ch. 19) is especially significant to the narrative. Note how it begins (vv. 3-6). Here God combines his deliverance of Israel “on eagles’ wings” (v. 4) with the
call to obedience and his adoption of them as his own treasured possession (much of the language in these verses is picked up by New Testament writers with reference to the church).
The rest takes the form of a great theophany, with the reminder of the awful distance between the holy and living God and his people.
Note also that God speaks the Ten Commandments (the Ten words 20:1-17) directly to the people (20:18-21) – a sign of their primacy. Here fundamental responsibilities to
both God and neighbor are adressed in proper order (first vertical, then horizontial). When the people plead for indirect communication with God, the first order of business is to repeat
the injunction against idolatry )20:22-26).
The Book of the Covenant (Chs 21-23) gives specifics as to what the Ten Words mean in practice. Note that they primarily cover various aspects of societal living –
treatment of slaves/servant (standing first in order and in stark contrast to their conditions in Egypt), compensations and penalties for injuries, property law, rape, fairness in dealings with
others and worship. They conclude with a promise of divine guidance and the eventual conquest of Canaan, predicated on the people’s obedience to the covenant (23:20-33). The
covenant is ratifies by Israel’s consent, the sprinkling of blood, and a theophanic meal for Israel’s elders in the presence of God (24:1-11).

24:12-31:18 Instructions regarding the Tabernacle

The reason for the many and very precise details – that the tabernacle will be the place of God’s presence among them. This is not only is said expressly (25:8, 22; cf. Lev 16:2), but it
also accounts for the order of the instructions. The ark where Yahweh dwells between the cherubim (25:22; cf. Lev 16:2), stand in first place, followed by the table on which will sit “the
bread of the Presence “ (25:30). All the rest of the furnishings, including the bronze altar and the priests’ attire, are predicated on the primary reality that Yahweh dwells between the
cherubim (25:22; cf. Lev 16:2), stands in first place, followed by the table on which will sit “the bread of the Presence” (25:30). All the rest of the furnishings, including the bronze altar
and the priests attire, are predicted on the primary reality that Yahweh has chosen to dwell here on earth in the midst of his people. Note, for example, that the reason for the priests attire
is to give him/them dignity and honor (28:2, 40). And when you come to Leviticus, you will see that the reason for the bronze altar is for sacrifices, so that the priests may approach
Yahweh on behalf of the people. Note how this section ends with a renewal of the Sabbath commandment, which is related especially to Yahweh’s “rest” (repeated here because this is
God’s gift to former slaves who worked all day, every day of the week). Now, how does all this typify and foreshadow Christ? Well, first of all, the tabernacle was a tent, as were the
dwellings of all the Israelites as they wandered through the wilderness. As such, it went through everything during the journey that the other tents did, but it was, nevertheless, God’s
unique dwelling place. So in Christ, who became a man, and dwelt among us, experiencing the adversities and temptations that we experience. Yet, “In Him dwelleth all the fullness of the
Godhead bodily” ( Col 2:9). Secondly, the details and furnishings of the tabernacle typify the various phases and aspects of Christ’s saving work on our behalf. For example, The Bronze
Altar is a type of Christ our Substitute and Sacrifice,The Laver is a type of Christ our cleansing and regeneration, The Candlestick is a type of Christ the Light of the World, The Table of
Shewbread is a type of Christ the Bread of Life, The Incense Altar is a type of Christ our Intercessor and Advocate, The Mercy Seat is a type of Christ our Propitiation. Thirdly, even the
order or arrangement of the tabernacle’s furnishings typify Christ. At one end is the Ark of the Covenant, the seat of God ’s gracious presence. At the other end is the Bronze Altar which
typifies the cross of Christ. Access to the throne of God is given only through Christ’s work for us on the cross. In the Hol y of Holies we are surrounded by gold and grandeur with the
Shekinah fire manifesting the presence of God above the mercy seat. Then at the other end, at the Bronze Altar we see nothing but blood, suffering, and death; the substitute that dies in
the place of sinners. The Bronze altar right beyond the entrance shows us that Christ is our subsitute. Then we proceed to the Laver which shows us that Christ cleanses us and gives us
new life. Inside the Holy Place the Table of Shewbread teaches us to feed upon Christ the Bread of Life, the Candlestick shows us that Christ is our light and guide, and Incense Altar
indicates that He is our intercessor, through whom our prayers are acceptable to God. When Christ died on the cross the veil of the temple, the separation between the Holy Place and the
Holy of Holies, was supernaturally torn in two from top to bottom, indicating that through the atoning work of Christ sinners have access to God. Even the materials of the tabernacle
speak of Christ. The wood speaks of His humanity and the gold, His divinity. White is purity, blue is promise/prophecy, purple is royalty, and red is blood. There is no black in the
tabernacle because it denotes sin and judgment.
32:1-34:35 Rebellion, Covenant Breaking, Covenant Renewal
Note the contrast: While Moses is atop Sinai receiving instructions for the place of Yahweh’s dwelling among them, his brother is below, leading the people in constructing
and worshiping idols (32:1-26) – although note that they are allegedly worshiping Yahweh (v. 5). This effected the Punishment (32:27-29) is followed by Moses’ intercession for the
people, thus securing God’s promise that his own Presence will accompany them and thus distinguish them from all other peoples (32:30-33:23). This is the significance of including here
the brief narratives about the Tent of Meeting (33:7-11) and the (foretaste) vision of God’s glory (33:18-23). Breaking God's covenant resulted in the Israelites' separation from fellowship
with Him. It did not terminate their relationship with Him, but it did hinder their fellowship with Him. Similarly when Christians sin we do not cease to be God's people, but our
fellowship with the Lord suffers. The chart below summarizes the change of relationship.

The Giving of the Covenant The Restoring of the Covenant

(Exod. 20—31) (Exod. 33—34)

All the people were to be priests (19:5-6). Only the Levites would be priests (32:29).

Moses ascended Mt. Sinai and God spoke with him there while the people waited below Moses ascended Mt. Sinai and God spoke with him there while the people waited below
(19:20). (32:31).

God sent His angel to destroy Israel's enemies (23:23). God sent His angel lest He destroy Israel (33:2-5).

The tabernacle in the center of the camp was to be the "tent of meeting" where God would Another "tent of meeting" outside the camp was where God met with Moses and Joshua only
meet with the people (25:8; 27:21; 28:43; 29:42-43). (33:7).

God displayed His glory for all the people to see on Mt. Sinai (24:16-17). Only Moses could see God's glory partially (33:18-23), and the people only saw God's glory
reflected on Moses' face (34:29).

God covered Moses' face lest he see too much of God's glory (33:18-23). Moses covered his face lest the people see too much of God's glory (34:30).

God revealed His glory to test the people and to keep them from sinning (20:20). God revealed His glory to show His grace and compassion (33:19; 34:6-7).

God wrote the Ten Commandments on stone tablets (Deut. 10:1-4). Moses wrote the Ten Commandments on stone tablets (34:28).

God gave the Ten Commandments (20:2-17). God gave the "ten words" (34:11-26).

The structure of the narrative begins and ends with warnings against idolatry (20:22-23; The structure of the narrative begins and ends with warnings against idolatry (34:11-17) and
23:13) and instructions for proper worship (20:24-26; 23:14-19). instructions for proper worship (34:27-28).

Moses expressed amazement when he saw the people (32:19). The people expressed amazement when they saw Moses (34:30).

In chapter 34, the covenant is renewed (vv. 1-28; a brief condensation of the Book of the Covenant {same as 21-23}) in the context of another significant theophany. The language of
Yahweh’s self-revelation in verses 4-7 is one of the more important moments in the Biblical story and is appealed to throughout the rest of the OT Testament. The concluding narrative –
having to do with Moses emerging from the Test of Meeting with a face that radiates God’s glory (34:29-35; cf. 2 Cor 3) – anticipates the glory that will descend on the tabernacle when it
is finished (40:34-38).

35:1-39:43 The Construction of the Tabernacle and Its Furnishings

This lengthy repetition of the matters from chapters 25-31 serves fruther to highlight the significance of the tabernacle as the place of Yahweh’s presence. Note that the order
changes slighty so that the tabernacle will be in place before the symbol of the Presence (namely, the ark) is constructed. But it begins with the Sabbath command (35:1-3). Even
something as important as the construction of the tabernacle must not supersede the gift of Sabbath.

40:1-38 The tabernacle is Set up and Glory descends

Not how this final event in Exodus follow the preceding pattern: Instructions on setting up the tabernacle (vv. 1 -16), followed by the implementation (vv. 17-33). All of this
so that the glory of Yahweh – the same glroy that had so impresed the Israelities when it was seen on Mount Sinai – might fill the tabernacle (vs 34; cf. 1 Kgs 8:10-11), taking the form of
a pillar of cloud by day and fire by night (v. 38), a constant visible reminder of God’s presence with his people. Finally God was dwelling among His people. His redemption of them was
now complete. He had liberated them from bondage in Egypt (chs. 1—15) and adopted them as His special treasure (chs. 15—40). He had made a covenant with them and now blessed
them with His presence. He would guide them from then on "throughout all their journeys" (vv. 36, 38). The descent of God to take up residence in the midst of His people is therefore a
fitting climax with which this book closes. Moses, however, was not able to enter the tabernacle because of the cloud (v. 34). This indicates that more provisions were necessary before
fellowship with God could continue. Leviticus explains those provisions.
 Exodus
Say, therefore, to the sons of Israel, ‘I am the LORD, and I will bring you out from under the
burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an
outstretched arm and with great judgments.”
Exodus 6:6

“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.”
Exodus 20:2

Focus Bondage Deliverance Revelation

1 6 7 18 19 40

Ten Commandments

Plans for Tabernacle

Journey to Mr. Sinai

Priests and Levities

Book of Covenant

Completion of the
Bondage in Egypt

Red Sea Crossing

Call of Moses

Golden Calf

Tabernacle
Passover
Plagues

I
S
I
O
N
S

Incubation of the
Inception of the Nation Infancy of the Nation
Nation
T
O
P Preparation Redemption Instruction
I
C
S
People of God Grace of God Holiness of God

Locations Egypt Wilderness Mt. Sinai

430 Years 2 Months 10 Months

Time
(15% of Exodus) (30% of Exodus) (55% of Exodus)

Exodus abounds with God’s powerful redemptive acts on behalf of His oppressed people. It begins in pain and ends in liberation: it moves from the groaning of the people to the glory of
God. It is the continuation of the story that began in Genesis – the 70 descendants of Jacob that moved from Canaan to Egypt have multiplied under adverse conditions to a multitude of
over 2.5 million people. When the Israelites finally turned to God for deliverance from their bondage, God quickly responded by redeeming them “with an outstretched arm and with great
judgments” (6:6). God faithfully fulfilled His promise made to Abraham centuries before (Gen 15:13-14). The book falls into three parts: (1) Bondage (1-6), (2) Deliverance (7-18), and
(3) Revelation (19-40).

Bondage (1-6): After four centuries of slavery, the people of Israel cried to the God of Abraham, Isaac, and Jacob for deliverance. God had already prepared Moses for this purpose and
commissioned him at the burning bush to stand before Pharaoh as the advocate for Israel. But Pharaoh hardened his heart: “Who is the LORD that I should obey His voice to let Israel
go?” (5:2).

Deliverance (7-18): God soon revealed Himself to Pharaoh through a series of 10 “audio-visual” demonstrations (the 10 plagues). These plagues grew in severity until the 10 th brought
death to the firstborn of every household of Egypt. Israel averted this plague by means of the Passover lamb. Their faith in God at this point because the basis of their national
redemption. As they left Egypt, God guided them by a pillar of fire and smoke and saved them from Egypt’s pursuing army through the miraculous crossing of the sea. In the wilderness
He protected and sustained them throughout their journeys.

Revelation (19-40): Now that the people had experienced God’s deliverance, guidance, and protection, they were ready to be taught what God expected of them. The redeemed people
must now be set apart to walk with God. This is why the emphasis moves from narration in 1-18 to legislation in 19-40. On Mt. Sinai Moses received God’s moral, civil, and ceremonial
laws as well as the pattern for the tabernacle to be built in the wilderness. After God judged the people for their worship of the golden calf, the tabernacle was constructed and
consecrated. It was a thing of beauty in a barren land and revealed much about the person of God and the way of Redemption.