Text -- Exodus 23:11 (NET)

23:11 But in the seventh year you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field may eat; you must do likewise with your vineyard and your olive grove.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Exo 23:11

The seventh year thou shalt let it rest - As, every seventh day was a Sabbath day, so every seventh year was to be a Sabbath year. The reasons for this ordinance Calmet gives thus: -

"1.    To maintain as far as possible an equality of condition among the people, in setting the slaves at liberty, and in permitting all, as children of one family, to have the free and indiscriminate use of whatever the earth produced

"2.    To inspire the people with sentiments of humanity, by making it their duty to give rest, and proper and sufficient nourishment, to the poor, the slave, and the stranger, and even to the cattle

"3.    To accustom the people to submit to and depend on the Divine providence, and expect their support from that in the seventh year, by an extraordinary provision on the sixth

"4.    To detach their affections from earthly and perishable things, and to make them disinterested and heavenly-minded

"5.    To show them God’ s dominion over the country, and that He, not they, was lord of the soil and that they held it merely from his bounty."See this ordinance at length, Leviticus 25 (note)

That God intended to teach them the doctrine of providence by this ordinance, there can be no doubt; and this is marked very distinctly, Lev 25:20, Lev 25:21 : "And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years."That is, There shall be, not three crops in one year, but one crop equal in its abundance to three, because it must supply the wants of three years

1.    For the sixth year, supplying fruit for its own consumption

2.    For the seventh year, in which they were neither to sow nor reap; an

3.    For the eighth year, for though they ploughed, sowed, etc., that year, yet a whole course of its seasons was requisite to bring all these fruits to perfection, so that they could not have the fruits of the eighth year till the ninth, (see Lev 25:22), till which time God promised that they should eat of the old store

What an astonishing proof did this give of the being, power, providence, mercy, and goodness of God! Could there be an infidel in such a land, or a sinner against God and his own soul, with such proofs before his eyes of God and his attributes as one sabbatical year afforded

It is very remarkable that the observance of this ordinance is nowhere expressly mentioned in the sacred writings; though some suppose, but without sufficient reason, that there is a reference to it in Jer 34:8, Jer 34:9. Perhaps the major part of the people could not trust God, and therefore continued to sow and reap on the seventh year, as on the preceding. This greatly displeased the Lord, and therefore he sent them into captivity; so that the land enjoyed those Sabbaths, through lack of inhabitants, of which their ungodliness had deprived it. See Lev 18:24, Lev 18:25, Lev 18:28; Lev 26:34, Lev 26:35, Lev 26:43; 2Ch 36:20, 2Ch 36:21. Commentators have been much puzzled to ascertain the time in which the sabbatical year began; because, if it began in Abib or March, they must have lost two harvests; for they could neither reap nor plant that year, and of course they could have no crop the year following; but if it began with what was called the civil year, or in Tisri or Marcheshvan, which answers to the beginning of our autumn, they would then have had that year’ s produce reaped and gathered in.

TSK: Exo 23:11

the seventh : Lev 25:2-7, Lev 25:11, Lev 25:12, Lev 25:20, Lev 25:22, Lev 26:34, Lev 26:35

oliveyard : or, olive-trees

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 23:10-12

This is the first mention of the Sabbatical year; the law for it is given at length in Lev 25:2. Both the Sabbatical year and the weekly Sabbath are here spoken of exclusively in their relation to the poor, as bearing testimony to the equality of the people in their covenant with Yahweh. In the first of these institutions, the proprietor of the soil gave up his rights for the year to the whole community of living creatures, not excepting the beasts: in the latter, the master gave up his claim for the day to the services of his servants and cattle.

Exo 23:12

May be refreshed - Literally, "may take breath."

Poole: Exo 23:11

Thou shalt let it rest, and lie still i.e. from manuring, ploughing, tilling, and sowing, and reaping also, by comparing Lev 25:3-5 . And this God ordained not only for the reason here mentioned, the more comfortable provision of the poor, and for the cattle, but for other weighty reasons; as,

1. That the heart and strength of the land might not be eaten out by continual tillage.

2. That he might both try and exercise, and also secure the obedience of the Israelites.

3. That he might keep them in dependence upon himself, and give to them and all their neighbours a manifest proof of his singular and gracious providence over his people.

4. That by this kind of quit-rent they might be admonished that God alone was the Lord and Proprietary of the land, and they were only tenants at his will.

5. That being freed from their great labours about the land, they might have the more leisure to meditate upon God’ s works, and to attend upon the law, which was to be solemnly read at this time, Deu 31:10 , &c.

That the poor of thy people may eat

Quest. What had the poor to eat?

Answ Not only the fruits of the vines, and olives, and other fruit trees, but also all that grew of its own accord, Lev 25:5 , from those seeds which in the last reaping-time were scattered here and there, which were much more numerous now than in other years, because God gave a special blessing to the sixth year, whereby it did bring forth the fruit of three years, Lev 25:21 , and in years of so great plenty men are generally more negligent in their reaping, and therefore the relics are more.

In like manner thou shalt deal i.e. thou shalt not prune nor dress them, nor gather and appropriate to thy own use what they shall produce, but shalt leave them to the poor.

Haydock: Exo 23:11

Year. Thus God was pleased to teach them to place entire confidence in him, and to compassionate the distress of the poor. Most people suppose, that the sabbatic year commenced in autumn; as otherwise the land would have remained without any harvest two years. This law began to be observed the 7th year after Josue crossed the Jordan. Jerusalem was thrice besieged during the sabbatic years. (Jeremias xxxiv. 8; 1 Machabees vi. 51.) See Josephus, Antiquities xii. 14. and xiv. 28. God blessed the 6th year, so that it produced as much as three, Leviticus xxv. 21. (Calmet) ---

On the feast of tabernacles, (in September) at the beginning of the 7th year, Deuteronomy was to be read aloud to all the people, the Hebrew slaves might obtain their liberty, and if a person could not restore what he had borrowed, it was to be remitted for ever, Deuteronomy xv. and xxxi. 10. (Tirinus)

Gill: Exo 23:11

But the seventh year thou shall let it rest, and lie still,.... From tillage, and make its fruits common, as the Targum of Jonathan; the note of Jarchi is, "let it rest", from perfect tillage, as ploughing and sowing; "and lie still", from dunging and harrowing, or weeding: this law was intended to show that God was the original proprietor and owner of this land, and that the Israelites held it under him; and to teach them to depend upon and trust in his providence; as well as that there might be both rest for the land, and so it became more fruitful afterwards, having by this rest renewed its vigour, and also for servants and cattle; and that the poor might have an equal share in the fruits of the earth, and appear to be joint lords of it with others under God, as it follows:

that the poor of thy people may eat: that which grows up of itself, of which there were great quantities; for the sixth year bringing forth for three years, a great deal of seed fell, which grew up again; and especially, as through plenty they were not so careful to gather it all up; and besides this, there were the fruits of trees, of vines, olives, &c. which brought forth their fruit in course as usual, and which were all this year common to poor and rich; so that the former had an equal propriety and share with the latter:

and what they leave, the beasts of the field shall eat; signifying that there should be such plenty that there would be enough for all, and to spare; that there would be much left, and which should be the portion of the beasts of the field, and who would also be sufficiently provided for by the produce the earth brought forth of itself, as herbage, &c. and the fruits the poor left:

in like manner thou shall deal with thy vineyard, and with thy oliveyard; that is, these were not to be pruned, nor the grapes and olives gathered, but were to be in common with all: a larger account is given of this law in Lev 25:2.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 23:11

¹ tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).

² tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).

Commentary -- Verse Range Notes

TSK Synopsis: Exo 23:1-33

1 Of slander, false witness, and partiality.

4 Of charitableness.

6 Of justice in judgment.

8 Of taking bribes.

9 Of oppressing a stranger.

10 Of the year of rest.

12 Of the sabbath.

13 Of idolatry.

14 Of the three feasts.

18 Of the blood and the fat of the sacrifice.

20 An angel is promised, with a blessing, if they obey him.

MHCC: Exo 23:10-19

Every seventh year the land was to rest. They must not plough or sow it; what the earth produced of itself, should be eaten, and not laid up. This law seems to have been intended to teach dependence on Providence, and God's faithfulness in sending the larger increase while they kept his appointments. It was also typical of the heavenly rest, when all earthly labours, cares, and interests shall cease for ever. All respect to the gods of the heathen is strictly forbidden. Since idolatry was a sin to which the Israelites leaned, they must blot out the remembrance of the gods of the heathen. Solemn religious attendance on God, in the place which he should choose, is strictly required. They must come together before the Lord. What a good Master do we serve, who has made it our duty to rejoice before him! Let us devote with pleasure to the service of God that portion of our time which he requires, and count his sabbaths and ordinances to be a feast unto our souls. They were not to come empty-handed; so now, we must not come to worship God empty-hearted; our souls must be filled with holy desires toward him, and dedications of ourselves to him; for with such sacrifices God is well pleased.

Matthew Henry: Exo 23:10-19

Here is, I. The institution of the sabbatical year, Exo 23:10, Exo 23:11. Every seventh year the land was to rest; they must not plough nor sow it at the beginning of the year, and then they could not expect any great harvest at the end of the year: but what the earth did produce of itself should be eaten from hand to mouth, and not laid up. Now this was designed, 1. To show what a plentiful land that was into which God was bringing them - that so numerous a people could have rich maintenance out of the produce of so small a country, without foreign trade, and yet could spare the increase of every seventh year. 2. To remind them of their dependence upon God their great landlord, and their obligation to use the fruit of their land as he should direct. Thus he would try their obedience in a matter that nearly touched their interest. Afterwards we find that their disobedience to this command was a forfeiture of the promises, 2Ch 36:21. 3. To teach them a confidence in the divine Providence, while they did their duty - that, as the sixth day's manna served for two day's meat, so the sixth year's increase should serve for two years' subsistence. Thus they must learn not to take thought for their life, Mat 6:25. If we are prudent and diligent in our affairs, we may trust Providence to furnish us with the bread of the day in its day.

II. The repetition of the law of the fourth commandment concerning the weekly sabbath, Exo 23:12. Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day.

III. All manner of respect to the gods of the heathen is here strictly forbidden, Exo 23:13. A general caution is prefixed to this, which has reference to all these precepts: In all things that I have said unto you, be circumspect. We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do; therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection: particularly, since idolatry was a sin which they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse and forget all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of reforming the play-houses), it were to be wished that the names and stories of the heathen deities, or demons rather, were not so commonly and familiarly used as they are, even with intimations of respect, and sometimes with forms of invocation. Surely we have not so learned Christ.

IV. Their solemn religious attendance on God in the place which he should choose is here strictly required, Exo 23:14-17. 1. Thrice a year all their males must come together in a holy convocation, that they might the better know and love one another, and keep up their communion as a dignified and peculiar people. 2. They must come together before the Lord (Exo 23:17) to present themselves before him, looking towards the place where his honour dwelt, and to pay their homage to him as their great Lord, from and under whom they held all their enjoyments. 3. They must feast together before the Lord, eating and drinking together, in token of their joy in God and their grateful sense of his goodness to them; for a feast is made for laughter, Ecc 10:19. O what a good Master do we serve, who has made it our duty to rejoice before him, who feasts his servants when they are in waiting! Never let religion be called a melancholy thing, when its solemn services are solemn feasts. 4. They must not appear before God empty, Exo 23:15. Some free-will offering or other they must bring, in token of their respect and gratitude to their great benefactor; and, as they were not allowed to come empty-handed, so we must not come to worship God empty-hearted; our souls must be filled with grace, with pious and devout affections, holy desires towards him, and dedications of ourselves to him, for with such sacrifices God is well-pleased. 5. The passover, pentecost, and feast of tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance: not in winter, because travelling was then uncomfortable; not in the midst of their harvest, because then they were otherwise employed; so that they had no reason to say that he made them to serve with an offering, or wearied them with incense.

V. Some particular directions are here given about the three feasts, though not so fully as afterwards. 1. As to the passover, it was not to be offered with leavened bread, for at that feast all leaven was to be cast out, nor was the fat of it to remain until the morning, lest it should become offensive, Exo 23:18. 2. At the feast of pentecost, when they were to begin their harvest, they must bring the first of their first-fruits to God, by the pious presenting of which the whole harvest was sanctified, Exo 23:19. 3. At the feast of ingathering, as it is called (Exo 23:16), they must give God thanks for the harvest-mercies they had received, and must depend upon him for the next harvest, and must not think to receive benefit by that superstitious usage of some of the Gentiles, who, it is said, at the end of their harvest, seethed a kid in its dam's milk, and sprinkled that milk-pottage, in a magical way, upon their gardens and fields, to make them more fruitful next year. But Israel must abhor such foolish customs.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 19:1--24:12

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

The Lord had liberated Israel from bondage in Egypt, but now He adopted the nation into a special relationship with Himself.

"Now begins the most sublime section in the whole Book. The theme of this section is supremely significant, playing a role of decisive importance in the history of Israel and of humanity as a whole."³⁰⁶

At Sinai, Israel received the law and the tabernacle. The law expressed the obedience of God's redeemed people, and the tabernacle expressed their worship. Thus the law and the tabernacle deal with the two major expressions of the faith of the people redeemed by the grace and power of God.

The Mosaic Covenant is an outgrowth of the Abrahamic Covenant in the sense that it was a significant intimate agreement between God and Abraham's descendants. By observing it they could achieve their purpose as a nation. This purpose was to experience God's blessing and to be a blessing to all nations of the earth (Gen. 12:2). In contrast to the Abrahamic Covenant Israel had responsibilities to fulfill to obtain God's promised blessings (v. 5). It was, therefore, a conditional covenant. The Abrahamic Covenant--as well as the Davidic and New Covenants that contain expansions of the promises in the Abrahamic Covenant--was unconditional.

A further contrast is this.

"Whereas the Sinaitic covenant was based on an already accomplished act of grace and issued in stringent stipulations, the patriarchal covenant rested only on the divine promise and demanded of the worshipper only his trust (e.g., ch. 15:6)."³⁰⁷

"The covenant with Israel at Sinai is to bring Israel into a position of mediatorial service."³⁰⁸

"The major difference between the Mosaic covenant and the Abrahamic covenant is that the former was conditional and also was ad interim, that is, it was a covenant for a limited period, beginning with Moses and ending with Christ. . . .

"In contrast to the other covenants, the Mosaic covenant, though it had provisions for grace and forgiveness, nevertheless builds on the idea that obedience to God is necessary for blessing. While this to some extent is true in every dispensation, the Mosaic covenant was basically a works covenant rather than a grace covenant. The works principle, however, was limited to the matter of blessing in this life and was not related at all to the question of salvation for eternity."³⁰⁹

The Mosaic Covenant is the heart of the Pentateuch.

"First, it should be pointed out that the most prominent event and the most far-reaching theme in the Pentateuch, viewed entirely on its own, is the covenant between Yahweh and Israel established at Mount Sinai. . . .

"1) The author of the Pentateuch wants to draw a connecting link between God's original plan of blessing for mankind and his establishment of the covenant with Israel at Sinai. Put simply, the author sees the covenant at Sinai as God's plan to restore his blessing to mankind through the descendants of Abraham (Gen 12:1-3; Exod 2:24).

"2) The author of the Pentateuch wants to show that the Covenant at Sinai failed to restore God's blessing to mankind because Israel failed to trust God and obey his will.

"3) The author of the Pentateuch wants to show that God's promise to restore the blessing would ultimately succeed because God himself would one day give to Israel a heart to trust and obey God (Deut 30:1-10)."³¹⁰

The writer interrupted the narrative with blocks of other explanatory, qualifying, and cultic material in the chapters that follow.³¹¹

Narrative19:1-3a

Other19:3b-9

Narrative19:10-19a

Other19:19b-25

Narrative20:1-21

Other20:22-23:33

Narrative24:1-18

Other25-31

Narrative32-34

Constable: Exo 20:22--24:1

4. The stipulations of the Book of the Covenant 20:22-23:33

Israel's "Bill of Rights" begins here.

"It is worth noting that the stipulations are enfolded within matching frames that stress the exclusivity of Yahweh (Ex. 20:22-23; cf. 23:24-25, 32-33), His presence in specified places (20:24; cf. 23:14-17, 20, 28-31), and a proper protocol and ritual by which He may be approached by His servant people (20:24-26; cf. 23:18-19). It is within the context of a vertical covenant relationship, then, that the horizontal, societal, and interpersonal relationships of the Book of the Covenant take on their ultimate meaning."³⁴⁸

"The section before us has something to say about each of the ten commandments, even if only incidentally."³⁴⁹

Constable: Exo 21:1--23:13

The fundamental rights of the Israelites 21:1-23:12

It is very important to note that various law codes already existed in the ancient Near East before the giving of the Mosaic Covenant. These included laws in the Akkadian civilization located in Mesopotamia in the twentieth century B.C. (e.g., the Laws of Esnunna).³⁵⁴ There were also the laws in the Sumerian civilization, which replaced that of Akkad in the nineteenth century (e.g., the Code of Lipit-Istar).³⁵⁵ Moreover laws in the Babylonian civilization that followed the Sumerian in the eighteenth century (e.g., the Code of Hammurabi)³⁵⁶ existed, as did others. People living in the Near East at the time of the Exodus (fifteenth century) knew these laws and lived by them. The Mosaic Covenant presupposes this body of legal literature. It was not given as a comprehensive legal system to a people living without any laws. Rather it was a series of instructions God gave as Israel's king for His people to govern their behavior in certain specific matters. This fact explains why the Torah (Law of Moses, lit. instruction) does not contain fundamental instruction in many basic areas of law such as monogamy, for example. The instructions in the Law of Moses confirmed certain existing laws, cancelled other laws, and changed still others for the Israelites as the will of God for them.³⁵⁷

Moses revealed the laws that follow analogically (i.e., on the basis of the association of ideas). Analogical thinking has been more characteristic of eastern cultures and rational thinking more typical of western cultures throughout history generally speaking.

Constable: Exo 23:10-12

Rest 23:10-12

"Till now the text dealt with positive and negative precepts that are valid at all times; now we have a series of precepts that are to be observed at given times, commandments that apply to seasons that are specifically dedicated to the service of the Lord, and are intended to remind the Israelites of the covenant that the Lord made with them, and of the duty resting upon them to be faithful to this covenant."³⁹⁸

23:10-11 The people were to observe the sabbatical year (cf. Lev. 25:2-7; Deut. 15:1-3). The Israelites' failure to observe 70 sabbatical years resulted in God removing Israel from the Promised Land to Babylon for 70 years to give the land its rest (2 Chron. 36:20-21).

23:12 God intended sabbath observance to give His people and even their laboring animals needed rest (v. 12).

Guzik: Exo 23:1-33

Exodus 23 - More Laws Directed to Judges

A. Laws promoting justice.

1. (1-3) Commands to respect the law, not convenience or the crowd.

"You shall not circulate a false report. Do not put your hand with the wicked to be an unrighteous witness. You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice. You shall not show partiality to a poor man in his dispute.

a. You shall not circulate a false report: This command comes in this context because it is a fundamental way to put your hand with the wicked and follow a crowd to do evil.

i. The only way to obey this command is to put a stop to a false report. Doing nothing or remaining "neutral" is to allow the false report to circulate.

ii. Since the issue is a false report, it is proper to ask - and demand - proof from the person bringing the report, and proof as required in the Bible - from two or three witnesses.

iii. "The inventor and receiver of false and slanderous reports, are almost equally criminal. The word seems to refer to either, and our translators have very properly retained both senses." (Clarke)

b. You shall not follow a crowd to do evil: It has always been in the nature of man to follow a crowd to do evil, since the time Adam followed Eve into sin. This is why it is so important for us to choose our crowd carefully: Do not be deceived: "Evil company corrupts good habits." (1 Corinthians 15:33).

c. You shall not show partiality to a poor man in his dispute: No partiality was to be shown to a poor man; the poor are not to be favored just because they are poor, any more than the rich should be favored because they are rich.

2. (4-9) Laws promoting kindness and righteous civil conduct.

"If you meet your enemy's ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of one who hates you lying under its burden, and you would refrain from helping it, you shall surely help him with it. You shall not pervert the judgment of your poor in his dispute. Keep yourself far from a false matter; do not kill the innocent and righteous. For I will not justify the wicked. And you shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous. Also you shall not oppress a stranger, for you know the heart of a stranger, because you were strangers in the land of Egypt.

a. If you meet your enemy's ox or his donkey going astray, you shall surely bring it back to him again: These laws promoting kindness and fair conduct in the community of Israel were easily summarized by Jesus: You shall love . . . your neighbor as yourself (Luke 10:27).

b. Your enemy's ox . . . one who hates you . . . you shall not oppress a stranger: God commanded Israel to show kindness and fairness towards those who they might not be kind towards by nature. In later times, some rabbis taught there was an obligation - or at least a permission - to hate one's enemy. Here, kindness is commanded even to one who hates you - even as Jesus made clear in the parable of the Good Samaritan (Luke 10:30-37).

B. Laws of ceremonial devotion.

1. (10-13) The Sabbath principle.

"Six years you shall sow your land and gather in its produce, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat. In like manner you shall do with your vineyard and your olive grove. Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may rest, and the son of your female servant and the stranger may be refreshed. And in all that I have said to you, be circumspect and make no mention of the name of other gods, nor let it be heard from your mouth.

a. Six years you shall sow your land: The principle of the Sabbath applied to more than the workweek. There were also Sabbath years, where the land was to rest and lie fallow one year out of seven.

b. The seventh year you shall let it rest and lie fallow: By tradition, some in Israel accomplished this by only cultivating six-sevenths of their land at any one time, and practicing a method of crop rotation.

i. Failure of Israel to give the land its Sabbaths determined the certainty and duration of the Babylonian exile (Leviticus 26:32-35, 2 Chronicles 36:21).

c. On the seventh day you shall rest, that your ox and your donkey may rest: The principle of Sabbath rest was intended for all people, and even for animals. In the same pattern, the Sabbath rest fulfilled in Jesus is intended for all people (2 Peter 3:9), and even for all creation (Romans 8:21).

d. Make no mention of the name of other gods: The Sabbath was to be dedicated to the LORD God, and not to any foreign or false god.

2. (14-17) Three national feasts.

"Three times you shall keep a feast to Me in the year: You shall keep the Feast of Unleavened Bread (you shall eat unleavened bread seven days, as I commanded you, at the time appointed in the month of Abib, for in it you came out of Egypt; none shall appear before Me empty); and the Feast of Harvest, the firstfruits of your labors which you have sown in the field; and the Feast of Ingathering at the end of the year, when you have gathered in the fruit of your labors from the field. Three times in the year all your males shall appear before the Lord GOD.

a. Three times you shall keep a feast to Me in the year: God commanded that three times a year, all men in Israel had to come together to keep the most important feasts. These included Passover/Unleavened Bread, Firstfruits, and Ingathering (Pentecost).

b. Feast of Unleavened Bread . . . Feast of Harvest . . . Feast of Ingathering: Details regarding the observance of these feasts will be given later in the Book of Leviticus.

3. (18-19) Laws regarding sacrifice and firstfruits offering.

"You shall not offer the blood of My sacrifice with leavened bread; nor shall the fat of My sacrifice remain until morning. The first of the firstfruits of your land you shall bring into the house of the LORD your God. You shall not boil a young goat in its mother's milk.

a. You shall not offer the blood of My sacrifice with leavened bread: Since leaven was a symbol of sin and corruption, atoning blood could never be offered with leavened bread.

b. Nor shall the fat of My sacrifice remain until morning: If atonement was to be regarded as a complete work, it must be wholly offered unto the LORD - everything must be given to God, not a portion reserved for later. This especially included the fat of My sacrifice, the best portion of the sacrificed animal.

c. You shall not boil a young kid in its mother's milk: This strange-sounding command was actually a command to not imitate a common pagan fertility ritual.

i. But because of strange rabbinical interpretations, today this command is the reason why an observant Jew cannot eat a kosher cheeseburger. Observant Jews today will not eat milk and meat at the same meal (or even on the same plates with the same utensils cooked in the same pots), because the rabbis insisted that the meat in the hamburger may have come from the calf of the cow that gave the milk for the cheese, and the cheese and the meat would "boil" together in one's stomach, and be a violation of this command.

ii. This law also speaks of keeping distance between a mother and the death of her offspring. Meyer says this law was meant "to inclucate a tender appreciation of the natural order, and of the relation subsisting between the mother and her offspring. It was against nature to make the mother an accomplice in the death of her child."

C. The promise of God's presence and blessing.

1. (20-21) The Angel who has the name of God in Him.

"Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him.

a. I send an Angel before you: This unique angel commanded obedience from Israel and had the right of judgment over them. Most of all, the name of God was in this angel (for My name is in Him).

i. We only know a few angels by name, and in a sense, Micha-el and Gabri-el each have the name of God in their name. But neither Michael nor Gabriel commanded this kind of obedience from Israel or presumed to sit in judgment over them. This is the specific Angel of the LORD, Jesus appearing in the Old Testament, before His incarnation in Bethlehem, who often speaks directly as the LORD.

ii. My name is in Him: Of course, the name Yahweh is in Jesus. His name is literally Yah-shua. Jesus was with Israel in all their wilderness experience.

b. And to bring you into the place which I have prepared: The Angel would go before them into the place which I have prepared. The same principle is true of our life with Jesus today. Not only is it true that Jesus goes before us to prepare a place for us in heaven (John 14:2-3), but the place we walk in today was prepared by God, and where we will walk tomorrow is prepared by Him also.

2. (22-26) Blessing promised to an obedient Israel.

"But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries. For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off. You shall not bow down to their gods, nor serve them, nor do according to their works; but you shall utterly overthrow them and completely break down their sacred pillars. So you shall serve the LORD your God, and He will bless your bread and your water. And I will take sickness away from the midst of you. No one shall suffer miscarriage or be barren in your land; I will fulfill the number of your days.

a. But if you indeed obey His voice and do all that I speak: It was characteristic of the Mosaic covenant that blessing was based almost purely on Israel's performance. If they obeyed, they would be blessed. If they disobeyed, they would be cursed.

i. Under the New Covenant we operate on a different principle. Though there are inevitable consequences of sin and God's loving correction for disobedience, we are blessed in Jesus, and not because we have been obedient (Ephesians 1:3).

b. My Angel will go before you: God did not bring Israel out of Eqypt to leave them in the wilderness. His plan was to bring them into His land of promise and abundance. Though there were mighty nations in Canaan, His Angel would bring an obedient Israel into the Promised Land.

3. (27-30) How God will help Israel take possession of the land.

"I will send My fear before you, I will cause confusion among all the people to whom you come, and will make all your enemies turn their backs to you. And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you. I will not drive them out from before you in one year, lest the land become desolate and the beast of the field become too numerous for you. Little by little I will drive them out from before you, until you have increased, and you inherit the land.

a. I will send My fear before you . . . and will make all your enemies turn their backs to you: God promised that He would go before Israel and with the land for them, but He would not drive out the enemies in Canaan all at once. Israel may have wanted to have the land all cleared out before them, but God knew it was not best for the land or for them.

b. The land become desolate and the beast of the field become too numerous: This was just one reason why it was better for God to defeat their enemies little by little. Doing it the "easy way" - clearing out all of Israel's enemies out at once - had consequences Israel could not see or appreciate.

c. Little by little: Though it sometimes frustrates us, this is often the way God works in our life. He clears things out little by little, though we might prefer it all at once. But God wanted Israel to have increased in the process of taking the Promised Land. He wanted them to grow.

i. Doing it all at once might seem easier and better to us, but will have consequences we cannot see or appreciate. God cares that we grow, and so grows us little by little.

4. (31-33) Boundaries of Israel's inheritance.

"And I will set your bounds from the Red Sea to the sea, Philistia, and from the desert to the River. For I will deliver the inhabitants of the land into your hand, and you shall drive them out before you. You shall make no covenant with them, nor with their gods. They shall not dwell in your land, lest they make you sin against Me. For if you serve their gods, it will surely be a snare to you."

a. From the Red Sea to the Sea of the Philistines, and from the desert to the River: This encompasses a huge portion of land, one that Israel has never fully possessed.

i. God may grant, but we must possess. He withholds our possession of many blessings until we will partner with Him in bold faith and obedience.

ii. We have been granted every spiritual blessing in the heavenly places in Christ; but will only possess what we will partner with Him in faith and obedience to receive.

iii. God is not an indulgent, spoiling father, pouring out on His children resources, blessings, and gifts they are not ready to receive or be responsible with.

b. You shall make no covenant with them: Through lack of discernment, Israel did end up making a covenant with some of the people of the land (Joshua 9). There is no area of the law that Israel - or anyone - has ever kept perfectly.

© 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 23 (Chapter Introduction)

Overview

Exo 23:1, Of slander, false witness, and partiality; Exo 23:4, Of charitableness; Exo 23:6, Of justice in judgment; Exo 23:8, Of taking bribes; Exo 23:9, Of oppressing a stranger; Exo 23:10, Of the year of rest; Exo 23:12, Of the sabbath; Exo 23:13, Of idolatry; Exo 23:14, Of the three feasts; Exo 23:18, Of the blood and the fat of the sacrifice; Exo 23:20, An angel is promised, with a blessing, if they obey him.

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 23 (Chapter Introduction)

CHAPTER 23

False witness and report forbidden, Exo 23:1 . Right must not be wrested, Exo 23:2 . He commands man to do good to his enemies, Exo 23:3-5 . Bribes are forbidden, Exo 23:8 . The years of sowing appointed, and gathering, Exo 23:10 . Of the seventh year, which is the year of rest; God’ s command concerning it, Exo 23:11 . Of the sabbath day, Exo 23:12 . Other gods shall not be mentioned, Exo 23:13 . Of the three.feasts in a year, Exo 23:14 . The manner of keeping the feasts, Exo 23:15,16 . The times appointed for the males appearing before the Lord, Exo 23:17 . No sacrifice to be offered with leavened bread, Exo 23:18 . Command concerning the first-fruits, Exo 23:19 . God promiseth an Angel to prepare a way, Exo 23:20 ; who is commanded to be obeyed, Exo 23:21,22 . God promising them the land of the Amorites, .& c., Exo 23:23 ; forbiddeth the honouring of strange gods, Exo 23:24 . God promises to bless them that serve him, Exo 23:25-27 . Hornets shall expel the enemies of the Israelites, Exo 23:28-30 . The borders of the land of Israel, Exo 23:31 . A covenant with the heathen is forbidden, Exo 23:32 ; or to let them inhabit among them, Exo 23:33 .

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 23 (Chapter Introduction)

(Exo 23:1-9) Laws against falsehood and injustice.

(Exo 23:10-19) The year of rest, The sabbath, The three festivals.

(Exo 23:20-33) God promises to conduct the Israelites to Canaan.

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 23 (Chapter Introduction)

This chapter continues and concludes the acts that passed in the first session (if I may so call it) upon mount Sinai. Here are, I. Some laws of universal obligation, relating especially to the ninth commandment, against bearing false witness (Exo 23:1), and giving false judgment (Exo 23:2, Exo 23:3, Exo 23:6-8). Also a law of doing good to our enemies (Exo 23:4, Exo 23:5), and not oppressing strangers (Exo 23:9). II. Some laws peculiar to the Jews. The sabbatical year (Exo 23:10, Exo 23:11), the three annual feasts (Exo 23:14-17), with some laws pertaining thereto. III. Gracious promises of the completing of the mercy God had begun for them, upon condition of their obedience. That God would conduct them through the wilderness (Exo 23:20-24), that he would prosper all they had (Exo 23:25, Exo 23:26), that he would put them in possession of Canaan (Exo 23:27-31). But they must not mingle themselves with the nations (Exo 23:32, Exo 23:33).

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

Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis and Exposition 1:1 (Fall 1986):82-92.

Aharoni, Yohanan. "Kadesh-Barnea and Mount Sinai." In God's Wilderness: Discoveries in Sinai, pp. 115-70. Edited by B. Rothenberg, Y. Aharoni, and A Hashimshoni. New York: Thomas Nelson & Sons, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

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.

Aldrich, Roy L. "The Mosaic Ten Commandments Compared to Their Restatements in the New Testament." Bibliotheca Sacra 118:471 (July-September 1961):251-58.

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.

Anati, Emmanuel. "Has Mt. Sinai Been Found?" Biblical Archaeology Review 11:4 (July-August 1985):42-57.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology from Abraham to Moses." Bibliotheca Sacra 127:505 (January-March 1970):3-25.

_____ "Old Testament History and Recent Archaeology from Moses to David." Bibliotheca Sacra 127:506 (April-June 1970):99-115.

_____ A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

Baldwin, Joyce G. "The Role of the Ten Commandments." Vox Evangelica 13 (1983):7-18.

Barlow, Robert Andres. "The Passover Seder." Exegesis and Exposition 3:1 (Fall 1988):63-68.

Batto, Bernard F. "Red Sea or Reed Sea?" Biblical Archaeology Review 10:4 (July-August 1984):57-63.

Beale, G. K. "An Exegetical and Theological Consideration of the Hardening of Pharaoh's Heart in Exodus 4-14 and Romans 9." Trinity Journal 5NS:2 (Autumn 1984):129-54.

Beit-Arieh, Itzhaq. "Fifteen Years in Sinai." Biblical Archaeology Review 10:4 (July-August 1984):28-54.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Bimson, John J. "Redating the Exodus." Biblical Archaeology Review 13:5 (September-October 1986):40-53, 66-68.

_____. Redating the Exodus and the Conquest. JSOT supplement series. Sheffield: University of Sheffield Press, 1978.

Blosser, Oliver R. "Did the Pharaoh of the Exodus Drown in the Red Sea?" It's About Time (July 1987), pp. 8-12.

_____ "The Impact of the Ten Plagues and Mosaic Monotheism on the Religion of Akenaton: Part I." It's About Time (July 1987), pp. 3-7.

Bodenheimer, F. S. "The Manna of Sinai." Biblical Archaeologist 10:1 (February 1947):2-6.

Booij, Thijs. "Mountain and Theophany in the Sinai Narrative." Biblica 65:1 (1984):1-26.

Brichto, Herbert Chanan. "The Worship of the Golden Calf: A Literary Analysis of a Fable on Idolatry." Hebrew Union College Annual 54 (1983):1-44.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bunn, John T. "The Ark of the Covenant." Biblical Illustrator 9:4 (Summer 1983):50-53.

Burden, Jasper J. "A Stylistic Analysis of Exodus 15:1-21: Theory and Practice." OTWSA 29 (1986):34-70.

Bury, J. B.; S. A. Cools; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. Reprinted. Cambridge: University Press, 1928.

Bush, George. Notes on Exodus. 2 vols. Reprint ed. Minneapolis: James and Klock, 1976.

Cassuto, Umberto. A Commentary on the Book of Exodus. Translated by Israel Abrahams. Reprinted. English ed. Jerusalem: Magnes Press, 1983.

Childs, Brevard S. The Book of Exodus. The Old Testament Library series. Philadelphia: Westminster Press, 1974.

Chirichigno, G. C. "The Narrative Structure of Exod 19-24." Biblia 68:4 (1987):457-79.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Chismar, Douglas E. and David A Raush. "Regarding Theonomy: An Essay of Concern." Journal of the Evangelical Theological Society 27:3 (September 1984):315-23.

Clapham, Phillip. "In Search of the Exodus." Catastrophism and Ancient History 8:2 (July 1986):97-133.

Clapp, Rodney. "Democracy as Heresy." Christianity Today 31:3 (February 20, 1987):17-23.

Cole, R. Alan. Exodus: An Introduction and Commentary. Tyndale Old Testament Commentary series. Downers Grove: InterVarsity Press, 1973.

Congdon, Robert N. "Exodus 21:22-25 and the Abortion Debate." Bibliotheca Sacra 146:582 (April-June 1989):132-47.

Constable, Thomas L. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____ Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Cross, Frank Moore, Jr. "The Song of the Sea and Canaanite Myth." In God and Christ: Existence and Province, pp. 1-25. Edited by Robert W. Funk. New York: Harper and Row, 1968.

_____ "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Curtis, Edward M. "The Theological Basis for the Prohibition of Images in the Old Testament." Journal of the Evangelical Theological Society 28:3 (September 1985):277-87.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J. Moses and the Gods of Egypt. Grand Rapids: Baker Book House, 1971.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

DeHaan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Deist, F. E. "Who is to blame: the Pharaoh, Yahweh or circumstance? On human responsibility, and divine ordinance in Exodus 1-14." OTWSA 29(1986):91-110.

Dennett, Edward. Typical Teachings of Genesis. London: G. Morrish, n.d.

Dennison, James T., Jr. "The Exodus: Historical Narrative, Prophetic Hope, Gospel Fulfillment." Covenant Seminary Review 8:2 (Fall 1982):1-12.

Dictionary of the Bible, ed. by James Hastings, 1909 ed. S.v. "Tabernacle," by A. R. S. Kennedy.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson Publishers, 1984.

Dunnam, Maxie D. Exodus. The Communicator's Commentary series. Waco: Word Books, 1987.

Dunnett, Dolores E. "Evangelicals and Abortion." Journal of the Evangelical Theological Society 33:2 (June 1990):215-25.

Durham, John I. Exodus. Word Biblical Commentary series. Waco: Word Books, 1987.

Dyer, Charles H. "The Date of the Exodus Reexamined." Bibliotheca Sacra 140:559 (July-September 1983):225-43.

Dyer, Charles H., and Eugene H Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Exodus. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Encyclopaedia Judica. S.v. "Cuneiform Law," by J. Finkelstein, 16:1505i.

Exum, J. Cheryl. "You Shall Let Every Daughter Live': A Study of Exodus 1:8-2:10." Semeia 28 (1983):63-82.

Fass, David E. "The Molten Calf: Judgment, Motive, and Meaning." Judaism 39:2 (Spring 1990):171-83.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fensham, F. C. "Extra-Biblical Material and the Hermeneutics of the Old Testament with Special Reference to the Legal Material of the Covenant Code." OTWSA 20 & 21 (1977 & 78):53-65.

Finegan, Jack. Let My People Go. New York: Harper & Row Publishers, 1963.

Finkelstein, Israel. "Raider of the Lost Mountain--An Israeli Archaeologist Looks at the Most Recent Attempt to Locate Mt. Sinai." Biblical Archaeology Review 15:4 (July-August 1988):46-50.

Frankfort, Henri. Ancient Egyptian Religion. New York: Columbia University Press, 1948; reprint ed., New York: Harper and Row; Harper Torchbooks, 1961.

Franz, Gordon. "Mt. Sinai Is Not Jebel El-Lawz in Saudi Arabia." A paper presented at the Annual Meeting of the Evangelical Theological Society, Nov. 15, 2001, Colorado Springs, Colo.

Free, Joseph P. Archaeology and Bible History. 5th ed. revised. Wheaton: Scripture Press, 1956.

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. "The Sabbath Controversy." Biblical Research Monthly 49:4 (July-August 1984):14-16.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Gevirtz, Stanley. "Heret, in the Manufacture of the Golden Calf." Biblica 65 (1984):377-81.

Gianotti, Charles R. "The Meaning of the Divine Name YHWH." Bibliotheca Sacra 142:565 (January-March 1985):38-51.

Gispen, William H. Exodus. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1982.

Gnuse, Robert. "Jubilee Legislation in Leviticus: Israel's Vision of Social Reform." Biblical Theology Bulletin 15:2 (April 1985):43-48.

Goldberg, Michael. "Expository Articles: Exodus 1:13-14." Interpretation 37:4 (October 1983):389-91.

Gunn, David M. "The Hardening of Pharaoh's Heart': Plot, Character and Theology in Exodus 1-14." In Art and Meaning: Rhetoric in Biblical Literature, pp. 72-96. Edited by David J. A. Clines, David M. Gunn, and Alan J. Hauser. Journal for the Study of the Old Testament Supplement Series, vol. 19. Sheffield: University of Sheffield, 1982.

Gurney, O. R. The Hittites. Baltimore: Penguin Books, 1964.

Habel, N. "The Form and Significance of the Call Narratives." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):316-23.

Hagin, Kenneth E. Redeemed from Poverty, Sickness, and Death. Tulsa: Faith Library Publications, 1983.

Hannah, John D. "Exodus." In The Bible Knowledge Commentary: Old Testament, pp. 103-62. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hengstenberg, Ernst W. Egypt and the Books of Moses. Translated by R. D. C. Robbins. New York: M. H. Newman, 1843.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, Hearthstone Book, 1987.

Hilber, John W. "Theology of Worship in Exodus 24." Journal of the Evangelical Theological Society 39:2 (June 1996):177-89.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Hoehner, Harold W. "The Duration of the Egyptian Bondage." Bibliotheca Sacra 126:504 (October-December 1969):306-16.

Holmgren, Fredrick. "Before the Temple, the Thornbush: An Exposition of Exodus 2:11-3:12." Reformed Journal 33:3 (March 1983):9-11.

Hopkins, Ezekiel. "Understanding the Ten Commandments." In Classical Evangelical Essays in Old Testament Interpretation, pp. 41-58. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Hoppe, Leslie J. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Hort, Greta. "The Plagues of Egypt." Zeitschrift für die Alttestamentliche Wissenschaft 69 (1957):84-103; 70 (1958):48-59.

Houtman, C. "A Note on the LXX Version of Exodus 4, 6." Zeitschrift für die Alttestamentliche Wissenschaft 97:2 (1983):253-54.

_____ "On the Meaning of Uba'esim Uba'abanim in Exodus VII 19." Vetus Testamentum 36:3 (1986):347-52.

Hughes, R. Kent. Living on the Cutting Edge. Westchester, Il.: Good News Publishers, Crossway Books, 1987.

Hyatt, J. Philip. Exodus. New Century Bible Commentary series. London: Marshall, Morgan and Scott, 1971; reprint ed., Grand Rapids: William B. Eerdmans Publishing Co., 1983.

Isser, Stanley. "Two Traditions: The Law of Exodus 21:22-23 Revisited." Catholic Biblical Quarterly 52:1 (January 1990):30-45.

Jacob, B. The Second Book of the Bible: Exodus. Hoboken: KTAV, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Gordon H. "I Will Multiply Your Seed." Exegesis and Exposition 1:1 (Fall 1986):19-32.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "Exodus." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Lloyd. "Fetal Life." Eternity, February 1971, pp. 18-21, 24.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kempinski, Aharon. "Jacob in History." Biblical Archaeology Review 14:1 (January-February 1988):42-47.

Kennedy, James M. "The Social Background of Early Israel's Rejection of Cultic Images: A Proposal." Biblical Theology Bulletin 17:4 (October 1987);138-44.

Kiene, Paul F. The Tabernacle of God in the Wilderness. Translated by John S. Crandall. Grand Rapids: Zondervan Publishing House, 1977.

King, Geoffrey R. "Where Is the Ark of the Covenant?" Prophetic Witness 8:2 (February 1984):9-10.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove: InterVarsity Press, 1966.

_____ The Bible In Its World. Downers Grove: InterVarsity Press, 1977.

_____ "Labour Conditions in the Egypt of the Exodus." Buried History 20:3 (September 1984):43-49.

_____ "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Comments on an Old-New Error." Westminster Theological Journal 41:1 (Fall 1978):172-89.

_____. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. "The Feast of Cover-over." Journal of the Evangelical Theological Society 37:4 (December 1994):497-510.

_____ "Lex Talionis and the Human Fetus." Simon Greenleaf Law Review 5 (1985-86):75-89.

_____ The Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Kubo, Sakae. "Why then the law?" Ministry (March 1980), pp. 12-14.

Labuschagne, C. J. The Incomparability of Yahweh in the Old Testament. Leiden: Brill, 1966.

Laney, J. Carl. "God's Self-Revelation in Exodus 34:6-8." Bibliotheca Sacra 158:629 (January-March 2001):36-51.

Lange, John Peter, ed. Lange's Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Lev, Mordecai J., ed. Sepher Mitzvoth. Jerusalem: Mossad Harav Kook, 1990.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1958.

Lightner, Robert P. "Theological Perspectives on Theonomy." Bibliotheca Sacra 143:569 (January-March 1986):26-36; 570 (April-June 1986):134-45; 571 (July-September 1986):228-45.

Livingston, G. Herbert. "A Case Study of the Call of Moses." Asbury Theological Journal 42:2 (Fall 1987):89-113.

_____.The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Loewenstamm, Samuel E. "The Making and Destruction of the Golden Calf." Biblica 48 (1967):481-90.

_____ "The Making and Destruction of the Golden Calf--a Rejoinder." Biblica 56 (1975):330-43.

Lubarsky, Sandra B. "Judaism and the Justification of Abortion for Non-Medical Reasons." Journal of Reform Judaism 31:4 (Fall 1984):1-13.

M[ackintosh], C. H. Notes on the Book of Exodus. American ed. New York: Loizeaux Brothers, 1879.

MacLurg, Jeffrey E. "An Ode to Joy: The Song of the Sea (Exodus 15:1-21)." Exegesis and Exposition 1:1 (Fall 1986):43-54.

Magonet, Jonathan. "The Rhetoric of God: Exodus 6.2-8." Journal for the Study of the Old Testament 27 (1983):56-67.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mazar, Amihai. "Bronze Bull Found in Israelite High Place' from the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

Mendenhall, George E. Law and Covenant in Israel and the Ancient Near East. Pittsburgh: Presbyterian Board of Colportage of Western Pennsylvania, 1955.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "The Mosaic Covenant: A Proposal for Its Theological Significance." Exegesis and Exposition 3:1 (Fall 1988):25-33.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Meyer, Frederick Brotherton. Devotional Commentary on Exodus. London: Purnell, n.d.; reprint ed., Grand Rapids: Kregel Publications, 1981.

Milgrom, Jacob. "Thou Shalt Not Boil a Kid in It's Mother's Milk.'" Bible Review 1:3 (Fall 1985):48-55.

Mills, Watson E. "Childbearing in Ancient Times." Biblical Illustrator 13:1 (Fall 1986):54-56.

Minter, Steve. "Ten Timeless Words (Exodus 20:1-17)." Exegesis and Exposition 1:1 (Fall 1986):67-80.

Mitchell, Bill. "Leviticus 24.6: The Bread of the Presence--Rows or Piles?" Bible Translator 33:4 (October 1982):447-48.

Mitchell, T. C. "The Meaning of the Noun HTN in the Old Testament." Vetus Testamentum 19 (1969):93-112.

Montet, Pierre. Eternal Egypt. Translated by Doreen Weightman. New York: New American Library, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Mowinckel, Sigmund. "The Name of the God of Moses." Hebrew Union College Annual 32 (1961):121-33.

Mowvley, Henry. "John 1:14-18 in the Light of Exodus 33:7-34:35." Expository Times 95:5 (February 1984):135-37.

Munro, John "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

Myers, John V. "What Was Brimstone?" Kronos 9:1 (Fall 1983):57-60.

Naville, Edouard. The Store-City of Pithom and the Route of the Exodus. London: Egypt Exploration Fund, 1885.

New Bible Dictionary. 1962. S.v. "Plagues of Egypt," by Kenneth A. Kitchen.

Nichol, Francis David, ed. The Seventh-Day Adventist Bible Commentary. 7 vols. Washington: Review and Herald Publishing Assoc., 1953-57.

Nicholson, E. W. "The Decalogue As the Direct Address of God." Vetus Testamentum 27 (October 1977):422-33.

Nowell, Irene. "Sabbath: Sign of the Covenant." The Bible Today 24:6 (November 1986):376-80.

Oosthuizen, M. J. "Some thoughts on the interpretation of Exodus 4:24-26." OTWSA 29(1986):1-30.

Patterson, Richard D. "Wonders in the Heavens and on the Earth: Apolcalyptic Imagery in the Old Testament." Journal of the Evangelical Theological Society 43:3 (September 2000):385-403.

Paul, Shalom. Studies in the Book of the Covenant in the Light of Cuneiform and Biblical Law. Leiden: Brill, 1970.

Pentecost, J. Dwight. A Faith That Endures: The Book of Hebrews Applied to the Real Issues of Life. Grand Rapids: Discovery House Publishers, 1992.

_____. "The Purpose of the Law." Bibliotheca Sacra 128:511 (July-September 1971):227-33.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perevolotsky, Aviram, and Israel Finkelstein. "The Southern Sinai Exodus Route in Ecological Perspective." Biblical Archaeology Review 11:4 (July-August 1985):26-41.

Petrie, Flinders. Egypt and Israel. New York: E. S. Gorham, 1911.

Pfeiffer, Charles F. Ras Shamra and the Bible. Grand Rapids: Baker Book House, 1962.

Phillips, Anthony. Ancient Israel's Criminal Law. New York: Schocken, 1970.

_____ "A Fresh Look at the Sinai Pericope." Vetus Testamentum 34 (January 1984): 39-52; 34 (July 1984):282-94.

_____ The Laws of Slavery: Exodus 21:2-11." Journal for the Study of the Old Testament 30 (October 1984):51-66.

_____ "Some Aspects of Family Law in Pre-Exilic Israel." Vetus Testamentum 23 (1973):349-61.

Pollock, Algernon J. The Tabernacle's Typical Teaching. London: Pickering & Inglis, n.d.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Proffitt, T. D., III. "Moses and Anthropology: A New View of the Exodus." Journal of the Evangelical Theological Society 27:1 (March 1984):19-25.

Radday, Yehuda T. "The Spoils of Egypt." Annual of the Swedish Theological Institute 12 (1983):127-47.

Ramey, William D. "The Great Escape (Exodus 14)." Exegesis and Exposition 1:1 (Fall 1986):33-42.

Ramm, Bernard L. His Way Out. Glendale: Gospel Light Publications; Regal Books, 1974.

Reviv, Hanoch. "The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating." Zeitschrift fur die Alttestamentliche Wissenschaft 94:4 (1982):566-75.

Ridout, Samuel. Lectures on the Tabernacle. Bible Truth Library series. New York: Loizeaux Brothers Publishers, n.d.

Robinson, Bernard P. "Symbolism in Exod. 15:22-27 (Marah and Elim)." Revue Biblique 94:3 (July 1987):376-88.

_____. "Zipporah to the Rescue: A Contextual Study of Exodus IV 24-6." Vetus Testamentum 36:4 (October 1986):447-61.

Rodriguez, Angel Manuel. "Sanctuary Theology in the Book of Exodus." Andrews University Seminary Studies 24:2 (Summer 1986):127-45.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ross, Allen P. "When God Gives His People Bitter Water." Exegesis and Exposition 1:1 (Fall 1986):55-66.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951);81-118.

Ryrie, Charles C. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Sarles, Ken L. "An Appraisal of the Signs and Wonders Movement." Bibliotheca Sacra 145:577 (January-March 1988):57-82.

_____ "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Sarna, Nahum M. Exodus. Philadelphia: Jewish Publication Society, 1991.

_____. "Exploring Exodus--The Oppression." Biblical Archaeologist 49:2 (June 1986):68-79.

Sasson, J. M. "Circumcision in the Ancient Near East." Journal of Biblical Literature 85 (1966):473-76.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica: Cornell University Press, 1991.

Sheriffs, Deryck. "Moving on with God: Key motifs in Exodus 13-20." Themelios 15:2 (January-February 1990):49-60.

Siker-Gieseler, Jeffrey. "The Theology of the Sabbath in the Old Testament: A Canonical Approach." Studia Biblica et Theologica 11:1 (April 1981):5-20.

Soltau, Henry W. The Tabernacle, the Priesthood and the Offerings. London: Morgan and Scott, n.d.

Speiser, E. A. "An Angelic Curse': Exodus 14:20." Journal of the American Oriental Society 80 (1960):198-200.

Spurgeon, Graham. "Is Abortion Murder?" In The Religious Case for Abortion, pp. 15-27. Edited by Hamilton Gregory. Asheville: Madison and Polk, 1983.

Steuer, Axel D. "The Freedom of God and Human Freedom." Scottish Journal of Theology 36:2:163-80.

Stiebing, William H., Jr. "Should the Exodus and the Israelite Settlement in Canaan Be Redated?" Biblical Archaeology Review 11:4 (July-August 1985):58-69.

Strange, James F. "The Jewish Calendar." Biblical Illustrator 13:1 (Fall 1986):28-32.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sring, Margit L. "The Horn-Motifs of the Bible and the Ancient Near East." Andrews University Seminary Studies 22:3 (Autumn 1984):327-40.

Tan, Paul Lee. Principles of Literal Interpretation of the Bible. By the Author, 1967.

Tolhurst, A. H. "Whatever Happened to the Ark?" Ministry, June 1984, pp. 13-15.

Unger, Merrill F. Archaeology and the Old Testament. Grand Rapids: Zondervan Publishing House, 1954.

_____ Biblical Demonology. 7th ed. Wheaton: Scripture Press, 1967.

_____ Demons in the World Today. Wheaton: Tyndale House Publishers, 1974.

_____ "The Significance of the Sabbath." Bibliotheca Sacra 123:489 (January-March 1966):53-59.

Unger's Bible Dictionary, 3rd ed. S.v. "Cherub," by Merrill F. Unger.

_____ S.v. "Metrology," by E. McChesney, revised by Merrill F. Unger.

van der Meulen, Henry E. Faber. "One or two veils in front of the holy of holies?" Theologia Evangelica 18:1 (March 1985):22-27.

Van Seters, John. The Hyksos. New Haven: Yale University Press, 1966.

Voss, Robert J. "Who Am I That I Should Go? Exodus 3:11 (Ex. 2:25--4:18)." Wisconsin Lutheran Quarterly 80:4 (Fall 1983):243-47.

Wagner, Maurice E. "How to Honor Your Parents When They've Hurt You." Psychology for Living 28:6 (June 1986):12-14.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

_____ "Palestinian Artifactual Evidence Supporting the Early Date of the Exodus." Bibliotheca Sacra 129:513 (January-March 1972):33-47.

_____ "Reflections from the Old Testament on Abortion." Journal of the Evangelical Theological Society 19:1 (Winter 1976):3-13.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Ward, William A. The Spirit of Ancient Egypt. Beirut: Khayats, 1965.

Watson, Thomas. The Ten Commandments. 1692. Reprint ed. Edinburgh: The Banner of Truth Trust, 1976.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

Wenham, John W. The Goodness of God. Downers Grove: InterVarsity Press, 1974.

Westcott, Brooke Foss. The Epistle to the Hebrews. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Williams, Gary R. "The Purpose of Penology in the Mosaic Law and Today." Bibliotheca Sacra 133:529 (January-March 1976):42-55.

Wilson, Robert Dick. "Yahweh (Jehovah) and Exodus 6:3." In Classical Evangelical Essays in Old Testament Interpretation, pp. 29-40. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Wilson, Robert R. "The Hardening of Pharaoh's Heart." Catholic Biblical Quarterly 41:1 (1979):18-36.

Winter, Ralph D. "The Growth of Israel in Egypt (The Phenomenon of Exponential Growth)." Paper published by the Institute of International Studies, Pasadena, Ca., 14 April 1993.

Wolinski, Arelene. "Egyptian Masks: The Priest and His Role." Archaeology 40:1 (January-February 1987):22-29.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East." Biblical Archaeologist 7:4 (December 1944):65-77.

Wyatt, N. "The Significance of the Burning Bush." Vetus Testamentum 36:3 (July 1986):361-65.

Wyrick, Stephen Von. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3-12.

Youngblood, Ronald F. Exodus. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

_____ "A New Look at an Old Problem: The Date of the Exodus." Christianity Today 26:20 (December 17, 1982):58, 60.

Zuck, Roy B. "The Practice of Witchcraft in the Scriptures." Bibliotheca Sacra 128:512 (October-December 1971):352-60.

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 23 (Chapter Introduction)

INTRODUCTION TO EXODUS 23

This chapter contains several laws, chiefly judicial, relating to the civil polity of Israel, as concerning witness borne and judgment made of cases in courts of judicature, without any respect to poor or rich, and without the influence of a bribe, Exo 23:1, concerning doing good to an enemy in case any of his cattle go astray, or fall under their burden, Exo 23:4, and of the oppression of a stranger, Exo 23:9, and then follow others concerning the sabbath of the seventh year, and of the seventh day, with a caution against the use of the names of idols, Exo 23:10, next are laws concerning the appearance of all their males at the three feasts, Exo 23:14, and concerning the slaying of the sacrifice of the passover, and bringing the first of the firstfruits of the land, Exo 23:18 and then a promise is made of sending an angel to them to bring them into the land of Canaan, where they should carefully avoid all idolatry, and show a just indignation against it, and serve the Lord, and then it would be well with them, Exo 23:20, and particularly it is promised, that the Lord would send his fear, and his hornets, before them, to destroy the inhabitants of the land, and drive out the rest by little and little, until they should possess the utmost borders of it, which are fixed, Exo 23:27, and the chapter is concluded with a direction not to make a covenant with these people, or their gods, nor suffer them to dwell among them, lest they should be a snare unto them, Exo 23:32.