Text -- Exodus 6:7 (NET)

6:7 I will take you to myself for a people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from your enslavement to the Egyptians.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 6:7

A peculiar people, and I will be to you a God - And more than this we need not ask, we cannot have, to make us happy.

Clarke: Exo 6:7

I will take you to me for a people, etc. - This was precisely the covenant that he had made with Abraham. See Gen 17:7, and see Clarke’ s note on Gen 17:7

Clarke: Exo 6:7

And ye shall know that I am the Lord your God - By thus fulfilling my promises ye shall know what is implied in my name. See Clarke’ s note on Exo 6:3

But why should God take such a most stupid, refractory, and totally worthless people for his people? 1. Because he had promised to do so to their noble ancestors Abraham, Isaac, Jacob, Joseph, Judah, etc., men worthy of all praise, because in general friends of God, devoted to his will and to the good of mankind

2. "That (as Bishop Warburton properly observes) the extraordinary providence by which they were protected, might become the more visible and illustrious; for had they been endowed with the shining qualities of the more polished nations, the effects of that providence might have been ascribed to their own wisdom.

3. That God might show to all succeeding generations that he delights to instruct the ignorant, help the weak, and save the lost; for if he bore long with Israel, showed them especial mercy, and graciously received them whenever they implored his protection, none need despair. God seems to have chosen the worst people in the universe, to give by them unto mankind the highest and most expressive proofs, that he wills not the death of a sinner, but rather that he may turn from his iniquity and live.

Calvin: Exo 6:7

7.And I will take you to me The end of their liberation is here described in the continued tenor of His grace. For it would have been little that the people should once be redeemed from Egypt, unless, when redeemed, they had lived under the defense and guardianship of God. As, therefore, He had long since separated the holy seed of Abraham from the other nations by circumcision, He now again sets it apart, ( sanctificat,) and promises that he will be their God. In these words, then, their peculiar election, as well as its perpetuity, is asserted; since to be accounted the people of God means the same as to be by especial privilege received into his favor, and to be called by adoption to the hope of eternal salvation. But the future tense shews that the benefit was not to be merely temporal, when God with a stretched-out arm shall bring the people out of Egypt, but that this should only be the beginning of eternal protection. Moreover, we should observe the anagoge or similitude between us and the Israelites, because God has once delivered us by the hand of his only-begotten Son from the tyranny of Satan, to this end, that he may always pursue us with his paternal love. Afterwards he subjoins the possession of the land of Canaan as an earnest or pledge, which was given to the Israelites, in order that God might always dwell among them, protect them with his aid, and defend them with his power. I have said that this was the earnest of their adoption, because the faith of the fathers was not to be tied to earthly blessings, but to tend to an higher object. Meanwhile, by this outward sign God shewed them that they were his peculiar people, for whose habitation he chose the land in which he would be worshipped. By saying He “would lift up his hand,” ⁷⁵ He means in confirmation, because the promise was ratified by the addition of an oath. It is indeed certain that there is enough and more than enough steadfastness in the simple word of God; but He made this concession to man’s weakness, and interposed His sacred name as a pledge, that they might with fuller confidence be persuaded that nothing was promised them in vain. To lift up the hand, means to swear; a similitude taken from men, who, by this gesture, testify that they speak in the sight of God, as if they would call Him down as a witness from heaven. This is not applicable to God, who swears by Himself, because there is none greater to whom He may lift His hand, (Heb 6:13;) but, metaphorically, the custom of men is transferred to Him. As to the insertion, that “they should know that He was the Lord,” after they had been brought forth, it contains an indirect rebuke; since that knowledge is too late which comes after the event. But at the same time, He promises that He would cause them openly to experience how true He is in all His sayings, that the Israelites may more constantly expect their redemption. Repeating at the close that He is Jehovah, He magnifies (as He had just before done) His invincible power, which easily surmounts all impediments; whilst this expression also contains a testimony to His truth, as if He had said that He alone can be safely trusted to, because He is both faithful in His promises and possessed of infinite power.

Defender: Exo 6:7

The promise of God to set apart a special people whose identity would be linked to Himself has been reaffirmed again and again, beginning as far back as His rejection of Cain and acceptance of Abel (Gen 4:5). It was specially affirmed to Abraham (Gen 12:1; Gen 15:4, Gen 15:6) and here to Moses and the children of Israel. Finally, He has also chosen all "they which are of faith, the same are the children of Abraham" (Gal 3:7, Gal 3:26-29; Act 15:14)."

TSK: Exo 6:7

will take : Exo 19:5, Exo 19:6; Gen 17:7, Gen 17:8; Deu 4:20, Deu 7:6, Deu 14:2, Deu 26:18; 2Sa 7:23, 2Sa 7:24; Jer 31:33; Hos 1:10; 1Pe 2:10

I will be : Exo 29:45, Exo 29:46; Deu 29:13; Zec 13:9; Mat 22:32; Rom 8:31; Heb 11:16; Rev 21:3, Rev 21:7

from under : Exo 5:4, Exo 5:5; Psa 81:6

Commentary -- Word/Phrase Notes (per Verse)

Poole: Exo 6:7

Will take you to me for a people i.e. for my people; ye shall no longer be the people and slaves of the king of Egypt, but my people and servants, whom I will bless and preserve.

And I will be to you a God to judge and deliver you.

Haydock: Exo 6:7

God, Elohim, who will pass sentence in your favour, as a just judge. (Menochius)

Gill: Exo 6:7

And I will take you to me for a people,.... Out of the hands of the Egyptians, and out of their country, to be in a political sense his kingdom and subjects; and in a religious sense a holy people to himself, to fear, serve, worship, and glorify him, by walking according to laws and rules given them by him; and this he did by setting up and establishing a civil and ecclesiastical polity among them:

and I will be to you a God; their King and their God to rule over them, protect and defend them, they being a theocracy; and their covenant God and Father, giving them various spiritual privileges, the adoption, the glory, the covenant, the law, service, and promises:

and ye shall know that I am the Lord your God; by the promises fulfilled, the favours granted, and the deliverances wrought for them:

which bringeth you out from under the burdens of the Egyptians; see the preceding verse Exo 6:6.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 6:7

¹ sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).

² tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

Geneva Bible: Exo 6:7

And I will ^{( b )} take you to me for a people, and I will be to you a God: and ye shall know that I [am] the LORD your God, which bringeth you out from under the burdens of the Egyptians.

^{( b )} He means, concerning the outward calling, the dignity of which they lost later by their rebellion: but as for election to life everlasting, it is unchangeable.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 6:1-30

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 The genealogy of Reuben, of Simeon, and of Levi, of whom came Moses and Aaron.

26 The history resumed.

MHCC: Exo 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.

Matthew Henry: Exo 6:1-9

Here, I. God silences Moses's complaints with the assurance of success in this negotiation, repeating the promise made him in Exo 3:20, After that, he will let you go. When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse - when he was quite at a loss what to do - Then the Lord said unto Moses, for the quieting of his mind, " Now shalt thou see what I will do to Pharaoh (Exo 6:1); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear."See Psa 12:5, Now will I arise. Note, Man's extremity is God's opportunity of helping and saving. Moses had been expecting what God would do; but now he shall see what he will do, shall see his day at length, Job 24:1. Moses had been trying what he could do, and could effect nothing. "Well,"says God, "now thou shalt see what I will do; let me alone to deal with this proud man,"Job 40:12, Job 40:13. Note, Then the deliverance of God's church will be accomplished, when God takes the work into his own hands. With a strong hand, that is, being forced to it by a strong hand, he shall let them go. Note, As some are brought to their duty by the strong hand of God's grace, who are made willing in the day of his power, so others by the strong hand of his justice, breaking those that would not bend.

II. He gives him further instructions, that both he and the people of Israel might be encouraged to hope for a glorious issue of this affair. Take comfort,

1. From God's name, Jehovah, Exo 6:2, Exo 6:3. He begins with this, I 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, (1.) A God performing what he had promised, and so inspiring confidence in his promises. (2.) 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, Gen 2:4. When the salvation of the saints is completed in eternal life, then he will be known by his name Jehovah (Rev 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 and will be so, Mic 7:20.

2. From his covenant: I have established my covenant, Exo 6:4. Note, The covenants God makes he establishes; they are made as firm as the power and truth of God can make them. We may venture our all upon this bottom.

3. From his compassions (Exo 6:5): I have heard the groaning of the children of Israel; he means their groaning on occasion of the late hardships put upon them. Note, God take notice of the increase of his people's calamities, and observes how their enemies grow upon them.

4. From his present resolutions, Exo 6:6-8. Here is line upon line, to assure them that they should be brought triumphantly out of Egypt (Exo 6:6), and should be put in possession of the land of Canaan (Exo 6:8): I will bring you out. I will rid you. I will redeem you. I will bring you into the land of Canaan, and I will give it to you. Let man take the shame of his unbelief, which needs such repetitions; and let God have the glory of his condescending grace, which gives us such repeated assurances for our satisfaction.

5. From his gracious intentions in all these, which were great, and worthy of him, Exo 6:7. (1.) He 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. (2.) He intended his own glory: You shall know that I am the Lord. God will attain his own ends, nor shall we come short of them if we make them our chief end too. Now, one would think, these good words, and comfortable words, should have revived the drooping Israelites, and cause them to forget their misery; but, on the contrary, their miseries made them regardless of God's promises (Exo 6:9): They harkened not unto Moses for anguish of spirit. That is, [1.] They were so taken up with their troubles that they did not heed him. [2.] They were so cast down with their late disappointment that they did not believe him. [3.] They had such a dread of Pharaoh's power and wrath that they durst not themselves move in the least towards their deliverance. Note, First, Disconsolate spirits often put from them the comforts they are entitled to, and stand in their own light. See Isa 28:12. Secondly, Strong passions oppose strong consolations. By indulging ourselves in discontent and fretfulness, we deprive ourselves of the comfort we might have both from God's word and from his providence, and must thank ourselves if we go comfortless.

Keil-Delitzsch: Exo 6:7-8

The adoption of Israel as the nation of God took place at Sinai (Exo 19:5). וגו נשׁאתי אשׁר , " with regard to which I have lifted up My hand to give it "(Exo 6:8). Lifting up the hand (sc., towards heaven) is the attitude of swearing (Deu 32:40 cf. Gen 14:22); and these words point back to Gen 22:16. and Gen 26:3 (cf. Gen 24:7 and Gen 50:24).

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 5:1--11:10

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

God permitted the conflict between Moses and Pharaoh for three reasons at least.

1. In this conflict God displayed His superior power and sovereignty over Pharaoh and the gods of Egypt.

2. God strengthened the faith of His people so that they would trust and obey Him and thereby realize all of His gracious purposes for them as a nation.

3. God also used these events to heighten anticipation of and appreciation for the redemption He would provide. The Israelites would forever after look back on the Exodus as the greatest demonstration of God's love at work for them.

"It is impossible to find a more exact illustration of the truth of Rom. i. than that presented in this story of Pharaoh's conflict with Jehovah."⁹⁹

Constable: Exo 6:2--7:8

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

The writer gave the credentials of God and His representatives, Moses and Aaron, in these verses.

6:2-9 God explained to Moses that He would indeed deliver Israel out of Egypt in spite of the discouragement that Moses had encountered so far. God proceeded to remind Moses of His promises to the patriarchs and to reveal more of Himself by expounding one of His names.

"During the patriarchal period the characteristic name of God was God Almighty' (6:3; see, for example, Gen. 17:1), the usual translation of the Hebrew El Shaddai, which probably literally means God, the Mountain One.' That phrase could refer to the mountains as God's symbolic home (see Ps. 121:1), but it more likely stresses His invincible power and might. . . .

"But during the Mosaic period the characteristic name of God was to be the LORD,' the meaning of which was first revealed to Moses himself (Exod. 3:13-15). Exodus 6:3 is not saying that the patriarchs were totally ignorant of the name Yahweh."¹¹⁰

"Thus though the name YHWH existed well before the time of Moses, the meaning of that name was not revealed until the time of Moses."¹¹¹

Yahweh reveals God as "the absolute Being working with unbounded freedom in the performance of His promises."¹¹² It emphasizes God's power at work for His people as He was about to demonstrate it.

"Whatever the situation or need (in particular, the redemption from Egypt, but also future needs), God will become' the solution to that need."¹¹³

In this revelation God promised to do three things for Israel.

1. He would deliver the Israelites from their Egyptian bondage (v. 6). Moses communicated this in a threefold expression suggesting the completeness of the deliverance.

2. He would adopt Israel as His nation (v. 7). This took place at Sinai (19:5).

3. He would bring Israel into the Promised Land (v. 8).

Note the repetition of the phrase "I will" seven times in these verses emphasizing the fact that God would certainly do this for Israel.

The whole revelation occurs within the statements "I am the LORD" (vv. 2, 8) which formalize it and further stress the certainty of these promises.¹¹⁴

"This small section of narrative also sketches out the argument of the whole Pentateuch. God made a covenant with the patriarchs to give them the land of Canaan (Ex 6:4). He remembered his covenant when he heard the cry of the Israelites in Egyptian bondage (v. 5). He is now going to deliver Israel from their bondage and take them to himself as a people and be their God (v. 6). He will also bring them into the land which he swore to give to their fathers (v. 8). The die is cast for the remainder of the events narrated in the Pentateuch."¹¹⁵

6:10-13 Moses continued to claim lack of persuasive skill in speech (v. 12; cf. v. 30). He failed to grasp the full significance of what God had just revealed to him. It was God, not Moses, who would bring the people out of Egypt. (Jesus' disciples, and we, had and have the same problem!)

"Seven distinct objections were raised by Moses as reasons why he should not undertake the arduous task to which he was called. They have been thus epitomised [sic]: Lack of fitness, who am I, that I should go?' (iii. 11); lack of words, what shall I say?' (iii. 13); lack of authority, they will not believe me' (iv. 1); lack of power of speech, I am not eloquent' (iv. 10); lack of special adaptation, Send by whom Thou wilt send' (iv. 13); lack of success at his first attempt, neither hast Thou delivered Thy people at all' (v. 23); lack of acceptance, the children of Israel have not hearkened unto me' (vi. 12)."¹¹⁶

6:14-30 The selective genealogy (cf. Num. 3:27-28) of Moses and Aaron accredits these men as God's divinely appointed messengers (prophets) to the Israelites.

Moses' Family Tree (Exod. 6:14-27)

7:1-7 Moses was "as God" to Pharaoh in that he was the person who revealed God's will (v. 1). Pharaoh was to be the executor of that will. Aaron would be Moses' prophet as he stood between Moses and Pharaoh and communicated Moses and God's will to the king.

God referred to the miracles Moses would do as signs (i.e., miracles with special significance) and wonders (miracles producing wonder or awe in those who witnessed them, v. 3).¹¹⁷ The text usually calls them "plagues," but clearly they were "signs," miracles that signified God's sovereignty.

The ultimate purpose of God's actions was His own glory (v. 5). The glory of God was at stake. The Egyptians would acknowledge God's faithfulness and sovereign power in delivering the Israelites from their bondage and fulfilling their holy calling. God's intention was to bless the Egyptians through Israel (Gen. 12:3), but Pharaoh would make that impossible by his stubborn refusal to honor God. Nevertheless the Egyptians would acknowledge Yahweh's sovereignty.

The writer included the ages of Moses and Aaron (80 and 83 respectively) as part of God's formal certification of His messengers (v. 7).¹¹⁸

"It is a common feature of biblical narratives for the age of their heroes to be stated at the time when some momentous event befalls them . . ."¹¹⁹

"D. L. Moody wittily said that Moses spent forty years in Pharaoh's court thinking he was somebody; forty years in the desert learning he was nobody; and forty years showing what God can do with somebody who found out he was nobody."¹²⁰

Guzik: Exo 6:1-30

Exodus 6 - God's Assurance to Moses

A. God comforts Moses.

1. (1) God's promise to Moses: Pharaoh will let you go.

Then the LORD said to Moses, "Now you shall see what I will do to Pharaoh. For with a strong hand he will let them go, and with a strong hand he will drive them out of his land."

a. For with a strong hand he will let you go: Not only will Pharaoh let the children of Israel leave; he will drive them out with a strong hand.

b. Now you shall see what I will do to Pharaoh: God wanted Moses to know that He was in charge. Moses was discouraged because he was too impressed by Pharaoh and not impressed enough by God.

2. (2-5) The God of the covenant confirms His promise.

And God spoke to Moses and said to him: "I am the LORD. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by My name LORD I was not known to them. I have also established My covenant with them, to give them the land of Canaan, the land of their pilgrimage, in which they were strangers. And I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage, and I have remembered My covenant."

a. I am the LORD: In reminding Moses of the great name of God, He reminds Moses that He is the covenant-making and covenant-keeping God, who will absolutely fulfill His promise to Moses.

b. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by My name LORD I was not known to them: Why does God say this? Isn't there an abundance of evidence to show that the patriarchs did know God as Yahweh?

i. The patriarchs knew the name Yahweh (it is used some 160 times in Genesis); but the great application of the name referred to God who kept and fulfilled the covenant: I have also established My covenant with them. The patriarchs were privileged to know the God who made the covenant, but for them the covenant was barely fulfilled. The patriarchs knew God as the Maker of the covenant. Moses and the generation of the Exodus would know God as the One who fulfilled the covenant.

ii. As God Almighty: In addition, though the patriarchs knew God Almighty, they did not know Him as extensively and intimately as He would reveal Himself to Moses and his generation; they knew the power of God, but didn't have the same personal relationship and revelation Moses would come to know.

iii. For us, God wants to be more than God Almighty - He wants us also to know Him as a personal, promise making and promise keeping God, whom we can trust in everything - by what name do you know Him?

c. I have remembered My covenant: God has remembered His covenant. Can Moses remember his God?

3. (6-8) God's promise of the seven "I wills" to Israel.

"Therefore say to the children of Israel: 'I am the LORD; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments. I will take you as My people, and I will be your God. Then you shall know that I am the LORD your God who brings you out from under the burdens of the Egyptians. And I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob; and I will give it to you as a heritage: I am the LORD.'"

a. I am the LORD: God goes to the furthest length possible to confirm this covenant with the children of Israel. In seven separate I will promises, God says, "I'm going to do it. You can count on me."

i. The promises are glorious, and equally so in their spiritual application to believers:

· I will bring you out

· I will rescue you from their bondage

· I will redeem you

· I will take you as My people

· I will be your God

· I will bring you into the Land

· I will give it to you as a heritage

ii. Of course, there is the contrast with the five I will statements of Satan in Isaiah 14:13-15. The great difference is that Satan was powerless to make any of his "I wills" come to pass. God is more than able to fulfill each of His promises.

b. And I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob: For the first plainly stated time, Moses is to tell Israel what God ultimately promised - to not only deliver them from the bondage of Egypt, but to give them the land promised to the patriarchs.

c. I am the LORD: With this God concluded the promise by reminding all of His covenant making and covenant-keeping name.

4. (9) The response of the children of Israel.

So Moses spoke thus to the children of Israel; but they did not heed Moses, because of anguish of spirit and cruel bondage.

a. They did not heed Moses: After Moses spoke what God told him to say the children of Israel were still stuck in miserable unbelief. They probably would have said that they did not doubt God but they doubted the messenger, Moses.

b. Because of anguish of spirit and cruel bondage: This is why Israel doubted Moses and God's Word through him. Their centuries of slavery made them think like slaves instead of people of the covenant. Pharaoh was bigger in their eyes than God was.

i. Many Christians find themselves in the same place. They find it hard to trust God and believe that He is for them. This is why Paul says we must not be conformed to this world, but be transformed by the renewing of your mind. The children of Israel needed their minds renewed, and we do also.

ii. Ezekiel 20:5-9 shows why God was so small and Pharaoh was so big in Israel's heart during this time. Ezekiel explains that they bought into the gods of their oppressors, worshipping the gods of the Egyptians. This is why they didn't trust God, and His messenger Moses! The reason why God did not judge Israel at the time was because He didn't want His name profaned among the Gentiles.

5. (10-13) God tells Moses to stick with His plan.

And the LORD spoke to Moses, saying, "Go in, tell Pharaoh king of Egypt to let the children of Israel go out of his land." And Moses spoke before the LORD, saying, "The children of Israel have not heeded me. How then shall Pharaoh heed me, for I am of uncircumcised lips?" Then the LORD spoke to Moses and Aaron, and gave them a command for the children of Israel and for Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

a. How then shall Pharaoh heed me: Moses felt that God's way had failed, so why should Moses try again in something that has already failed? How will Moses ever persuade Pharaoh if he can't even persuade his own people?

b. Then the LORD spoke to Moses and Aaron: God wanted Moses to keep plugging away; to not look at Pharaoh, to not look at the children of Israel, to not look at even himself - but to look at God and God alone.

i. Moses wanted to give up after the first setback. God had much to do in his heart before Moses is ready to deal with all the discouragement ahead as he leads the people to the Promised Land.

ii. God is building endurance in Moses, the ability to stick with God's plan and will even when it doesn't seem to work. This is faith; this is patient endurance in the LORD.

c. A command for the children of Israel and for Pharaoh: Moses had to understand that this was God's will, not merely a few suggestions for Israel and Pharaoh. This was His divine command that would be accomplished, one way or another.

B. The genealogies of Jacob's first three children: Reuben, Simeon, and Levi.

1. (14-15) The immediate descendants of Reuben and Simeon.

These are the heads of their fathers' houses: The sons of Reuben, the firstborn of Israel, were Hanoch, Pallu, Hezron, and Carmi. These are the families of Reuben. And the sons of Simeon were Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman. These are the families of Simeon.

2. (16-19) The main families descended from Levi.

These are the names of the sons of Levi according to their generations: Gershon, Kohath, and Merari. And the years of the life of Levi were one hundred and thirty-seven. The sons of Gershon were Libni and Shimi according to their families. And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel. And the years of the life of Kohath were one hundred and thirty-three. The sons of Merari were Mahali and Mushi. These are the families of Levi according to their generations.

a. The sons of Levi according to their generations: In the tribe of Levi, there were three main families - Gershon, Kohath, and Merari. Each of these families will be given specific duties in the service of the LORD and His tabernacle.

3. (20-27) How Moses and Aaron descended from Amram, a son of Kohath.

Now Amram took for himself Jochebed, his father's sister, as wife; and she bore him Aaron and Moses. And the years of the life of Amram were one hundred and thirty-seven. The sons of Izhar were Korah, Nepheg, and Zichri. And the sons of Uzziel were Mishael, Elzaphan, and Zithri. Aaron took to himself Elisheba, daughter of Amminadab, sister of Nahshon, as wife; and she bore him Nadab, Abihu, Eleazar, and Ithamar. And the sons of Korah were Assir, Elkanah, and Abiasaph. These are the families of the Korahites. Eleazar, Aaron's son, took for himself one of the daughters of Putiel as wife; and she bore him Phinehas. These are the heads of the fathers' houses of the Levites according to their families. These are the same Aaron and Moses to whom the LORD said, "Bring out the children of Israel from the land of Egypt according to their armies." These are the ones who spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are the same Moses and Aaron.

a. She bore him Aaron and Moses: This passage not only tells us the ancestors of Moses and Aaron, but also some of Aaron's descendants. His sons listed here are Nadab, Abihu, Eleazar, and Ithamar; and his grandson through Eleazar, whose name was Phinehas.

i. This portion is important because the priesthood that will eventually come from the family of Aaron will be passed down to his descendants. Therefore it was important to know exactly who his descendants were.

b. The sons of Korah (cousins to Moses and Aaron; their father Korah was Moses' uncle) will also play part in a significant event before Israel reaches the Promised Land (Numbers 16).

4. (28-30) Moses objects again.

And it came to pass, on the day the LORD spoke to Moses in the land of Egypt, that the LORD spoke to Moses, saying, "I am the LORD. Speak to Pharaoh king of Egypt all that I say to you." But Moses said before the LORD, "Behold, I am of uncircumcised lips, and how shall Pharaoh heed me?"

a. Speak to Pharaoh king of Egypt all that I say to you: God previously commanded Moses to speak to Pharaoh. After the first disappointing experience, Moses now halts in his obedience.

b. I am of uncircumcised lips: This may refer to Moses' idea that he has a speech problem, or it may be that he recognized that he is a sinful man, and therefore unworthy to be used.

i. Moses' feeling may be similar to that of Isaiah in Isaiah 6:1-8. Isaiah knew that he was a sinner in God's presence, and sensed that the "center" of his sin was in his lips - as in speaking and communicating in a way that didn't glorify God. God could deal with Isaiah's unclean lips, and He is more than able to deal with Moses' uncircumcised lips. God is also perfectly able to deal with the things in our life - real or imagined - that hinder us from being used by Him.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 6 (Chapter Introduction)

Overview

Exo 6:1, God renews his promise by his name JEHOVAH; Exo 6:9, Moses vainly attempts to encourage the Israelites; Exo 6:10, He and Aaron are again sent to Pharaoh; Exo 6:14, The genealogy of Reuben, of Simeon, and of Levi, of whom came Moses and Aaron; Exo 6:26, The history resumed.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 6 (Chapter Introduction)

CHAPTER 6

God encourageth Moses,

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 6 (Chapter Introduction)

(Exo 6:1-9) God renews his promise.

(Exo 6:10-13) Moses and Aaron again sent to Pharaoh.

(v. 14-30) The parentage of Moses and Aaron.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 6 (Chapter Introduction)

Much ado there was to bring Moses to his work, and when the ice was broken, some difficulty having occurred in carrying it on, there was no less ado to put him forward in it. Witness this chapter, in which, I. God satisfies Moses himself in an answer to his complaints in the close of the foregoing chapter (Exo 6:1). II. He gives him fuller instructions than had yet been given him what to say to the children of Israel, for their satisfaction (Exo 6:2-8), but to little purpose (Exo 6:9). III. He sends him again to Pharaoh (Exo 6:10, Exo 6:11). But Moses objects against that (Exo 6:12), upon which a very strict charge is given to him and his brother to execute their commission with vigour (Exo 6:13). IV. Here is an abstract of the genealogy of the tribes of Reuben and Simeon, to introduce that of Levi, that the pedigree of Moses and Aaron might be cleared (Exo 6:14-25), and then the chapter concludes with a repetition of so much of the preceding story as was necessary to make way for the following chapter.

Constable: Exodus (Book Introduction)

Introduction

Title

The 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.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

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.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

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).³

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.⁴

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."⁵

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."⁶

Message⁷

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.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

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 which 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 both 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 Genesis we saw the need for salvation (i.e., the Fall and the repeated failures 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. 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 personal 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.

Constable: Exodus (Outline)

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

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

Bibliography

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Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C." Journal of the American Oriental Society 74 (1954):222-33.

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Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Aling, Charles F. "The Biblical City of Ramses." Journal of the Evangelical Theological Society 25:2 (June 1982):129-37.

Allen, Ronald B. "The Bloody Bridegroom' in Exodus 4:24-26." Bibliotheca Sacra 153:611 (July-September 1996):259-69.

_____. "The Pillar of the Cloud." Bibliotheca Sacra 153:612 (October-December 1996):387-95.

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 6 (Chapter Introduction)

INTRODUCTION TO EXODUS 6

The Lord encourages Moses to hope for success from his name Jehovah, and the covenant he had made with the fathers of his people, Exo 6:1, orders him to assure the children of Israel that he would deliver them from their bondage and burdens, and bring them into the land of Canaan; but through their distress and anguish they hearkened not to him, Exo 6:6 but Moses is sent again to Pharaoh to demand the dismission of Israel, to which he seems unwilling, and both he and Aaron are charged both to go to the children of Israel, and to Pharaoh, Exo 6:10, next follows a genealogy of the tribes of Reuben, Simeon, and Levi, which seems to be given for the sake of Moses and Aaron, and to show their descent, Exo 6:14, who were the persons appointed of God to be the instruments of bringing the children of Israel out of Egypt, Exo 6:26.