Text -- Exodus 29:46 (NET)

29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Exo 29:46

And they shall know that I am the Lord their God - That is, They shall acknowledge God, and their infinite obligations to him. In a multitude of places in Scripture the word know should be thus understood

Clarke: Exo 29:46

That I may dwell among them - For without this acknowledgment and consequent dependence on and gratitude and obedience to God, they could not expect him to dwell among them

Clarke: Exo 29:46

By dwelling among the people God shows that he would be a continual resident in their houses and in their hearts; that he would be their God - the sole object of their religious worship, to whom they should turn and on whom they should trust in all difficulties and distresses; and that he would be to them all that the Creator could be to his creatures. That in consequence they should have a full conviction of his presence and blessing, and a consciousness that He was their God, and that they were his people. Thus then God dwells among men that they may know him; and they must know him that he may continue to dwell among them. He who does not experimentally know God, cannot have him as an indwelling Savior; and he who does not continue to know - to acknowledge, love, and obey him, cannot retain him as his Preserver and Sanctifier. From the beginning of the world, the salvation of the souls of men necessarily implied the indwelling influences of God. Reader, hast thou this salvation? This alone will support thee in all thy travels in this wilderness, comfort thee in death, and give thee boldness in the day of judgment. "He,"says an old writer, "who has pardon may look his judge in the face."

Calvin: Exo 29:46

46.And they shall know that I am the Lord In these words God signifies that He has not only been the deliverer of His people on one occasion, but with the object of presiding over their welfare, and of demonstrating practically that He dwells among them. He, moreover, appointed the sanctuary to be the symbol of His presence, and, as it were, its pledge; from whence He would have the rule of piety proceed, and be sought for by His worshippers.

TSK: Exo 29:46

that I am : Exo 20:2; Jer 31:33

I am : Lev 11:44, Lev 18:30, Lev 19:2; Eze 20:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 29:38-46

Exo 29:38

The continual burnt-offering - The primary purpose of the national altar is here set forth. The victim slain every morning and every evening was an acknowledgment that the life of the people belonged to Yahweh; the offering of meal was an acknowledgment that all their works rightly done were His due (see Lev. 2); while the incense symbolized their daily prayers.

Exo 29:39

At even - See Exo 12:6.

Exo 29:40

A tenth deal - i. e. the tenth part of an Ephah; it is sometimes called an Omer (Exo 16:36; see Lev 23:13). The Ephah seems to have been rather less than four gallons and a half (see Lev 19:36 note); and the tenth deal of flour may have weighed about 3 lbs. 2 oz.

An hin - The word appears to be Egyptian. The measure was one-sixth of an ephah. The quarter of a bin was therefore about a pint and a half. See Lev 19:36 note.

Beaten oil - See Exo 27:20.

Wine for a drink offering - The earliest mention of the drink-offering is found in connection with Jacob’ s setting up the stone at Bethel Gen 35:14. But it is here first associated with the rites of the altar. The law of the drink-offering is stated Num 15:5 following. Nothing whatever is expressly said in the Old Testament regarding the mode in which the wine was treated: but it would seem probable, from the prohibition that it should not be poured upon the altar of incense Exo 30:9, that it used to be poured on the altar of burnt-offering.

Exo 29:42

At the door of the tabernacle - At the entrance of the tent.

Exo 29:43

The (tabernacle) shall be sanctified - The word "tabernacle"is certainly not the right one to be here supplied. What is probably meant is the spot in which Yahweh promises to meet with the assembly of His people. The verse may be rendered, And in that place will I meet with the children of Israel, and it shall be sanctified with my glory. See also the margin.

Exo 29:44-45

The purpose of the formal consecration of the sanctuary and of the priests who served in it was, that the whole nation which Yahweh had set free from its bondage in Egypt might be consecrated in its daily life, and dwell continually in His presence as "a kingdom of priests and an holy nation."Exo 19:6.

Exo 29:46

Compare Gen 17:7.

Gill: Exo 29:46

And they shall know that I am the Lord their God,.... By his presence with them, by the blessings bestowed upon them, by his care of them, and kindness to them:

that brought them forth out of the land of Egypt, that I may dwell amongst them; not only did he bring them from thence, that they might dwell in the land of Canaan, but that he might dwell among them, which was by far the greatest mercy; and not only that they might be delivered from the bondage and affliction with which they were sorely pressed, but that they might be a free people, under the protection of their King and their God, in the midst of them; all which was a great encouragement to them, and an obligation on them to attend the service of the sanctuary, and to obey the Lord in whatsoever he had enjoined or should command them:

I am the Lord their God; of which he had given full proof and evidence by what he had done for them, and would yet give more; and to have the Lord our God is the greatest happiness that can be enjoyed, see Psa 33:12.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Exo 29:46

And they shall know that I [am] the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: ^{( q )} I [am] the LORD their God.

^{( q )} It is I the Lord, that am their God.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 29:1-46

1 The sacrifice and ceremonies of consecrating the priests and the altar.

38 The continual burnt offerings.

45 God's promise to dwell among the children of Israel.

MHCC: Exo 29:38-46

A lamb was to be offered upon the altar every morning, and a lamb every evening. This typified the continual intercession which Christ ever lives to make for his church. Though he offered himself but once for all, that one offering thus becomes a continual offering. This also teaches us to offer to God the spiritual sacrifices of prayer and praise every day, morning and evening. Our daily devotions are the most needful of our daily works, and the most pleasant of our daily comforts. Prayer-time must be kept up as duly as meal-time. Those starve their own souls, who keep not up constant attendance on the throne of grace; constancy in religion brings in the comfort of it.

Matthew Henry: Exo 29:38-46

In this paragraph we have,

I. The daily service appointed. A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Exo 29:38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. This was that which the duty of every day required. The taking away of this daily sacrifice by Antiochus, for so many evenings and mornings, was that great calamity of the church which was foretold, Dan 8:11. Note, 1. This typified the continual intercession which Christ ever lives to make, in virtue of his satisfaction, for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. 2. This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. Our daily devotions must be looked upon as the most needful of our daily works and the most pleasant of our daily comforts. Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. The daily sacrifices were as the daily meals in God's house, and therefore they were always attended with bread and wine. Those starve their own souls that keep not up a constant attendance on the throne of grace.

II. Great and precious promises made of God's favour to Israel, and the tokens of his special presence with them, while they thus kept up his institutions among them. He speaks as one well pleased with the appointment of the daily sacrifice; for, before he proceeds to the other appointments that follow, he interposes these promises. It is constancy in religion that brings in the comfort of it. He promises, 1. That he would keep up communion with them; that he would not only meet Moses, and speak to him, but that he would meet the children of Israel, (Exo 29:43), to accept the daily sacrifices offered up on their behalf. Note, God will not fail to give those the meeting who diligently and conscientiously attend upon him in the ordinances of his own appointment. 2. That he would own his own institutions, the tabernacle, the altar, the priesthood (Exo 29:43, Exo 29:44); he would take possession of that which was consecrated to him. Note, What is sanctified to the glory of God shall be sanctified by his glory. If we do our part, God will do his, and will mark and fit that for himself which is in sincerity given up to him. 3. That he would reside among them as God in covenant with them, and would give them sure and comfortable tokens of his peculiar favour to them, and his special presence with them (Exo 29:45, Exo 29:46): I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. Lo, I am with you always, Mat 28:20. Those that abide in God's house shall have God to abide with them. I will be their God, and they shall know that I am so. Note, Those are truly happy that have a covenant-interest in God as theirs and the comfortable evidence of that interest. If we have this, we have enough, and need no more to make us happy.

Keil-Delitzsch: Exo 29:38-46

The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.), were most intimately connected with the erection of the sanctuary.

Exo 29:38-40

" And this is what thou shalt make (offer) upon the altar; yearling lambs two a day continually, "one in the morning, the other between the two evenings (see at Exo 12:6); to every one a meat-offering ( minchah ) of a tenth of fine wheaten flour ( soleth , see at Lev 2:1), mixed with a quarter of a hin of beaten oil ( cathith , see at Exo 27:20), and a drink-offering ( nesek ) of a quarter of a hin of wine. עשּׂרן (a tenth) is equivalent to האיפה עשׂירית , the tenth part of an ephah (Num 28:5), or 198-5 Parisian cubic inches according to Bertheau's measurement. Thenius , however, sets it down at 101-4 inches, whilst the Rabbins reckon it as equivalent to 43 hen's eggs of average size, i.e., somewhat more than 2 1/4 lbs. A hin (a word of Egyptian origin) is 330-9 inches according to Bertheau , 168-9 according to Thenius, or 72 eggs, so that a quarter of a hin would be 18 eggs.

Exo 29:41-46

להּ is to be understood ad sensum as referring to עולה . The daily morning and evening sacrifices were to be "for a sweet savour, a firing unto Jehovah"(see at Lev 1:9). In these Israel was to consecrate its life daily unto the Lord (see at Lev 1 and 2). In order that the whole of the daily life might be included, it was to be offered continually every morning and evening for all future time ("throughout your generations"as at Exo 12:14) at the door of the tabernacle, i.e., upon the altar erected there, before Jehovah, who would meet with the people and commune with them there (see Exo 25:22). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, "I will meet with you there"(Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, "And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory."As the people were not allowed to approach the ark of the covenant, but only to draw near to the altar of burnt-offering in the sanctuary, it was important to declare that the Lord would manifest Himself to them even there, and sanctify them by His glory. Most of the commentators have taken the altar to be the subject of "shall be sanctified;"but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44. The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz., regarded as a nation), which they take from the expression "children of Israel"in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah's dwelling in the midst of them as their God (Gen 17:7).

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 24:12--32:1

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

Having given directions clarifying Israel's obedience in the Book of the Covenant (20:22-23:33) God now summoned Moses up into the mountain again to receive His directions regarding Israel's worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him.⁴²⁷

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to.⁴²⁸ How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God."⁴²⁹

Why did Moses record God's instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel's fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel."⁴³⁰

Constable: Exo 29:38-46

The daily burnt offering, meal offering, and drink offering 29:38-46

The priests began to offer these sacrifices as soon as the tabernacle was complete (ch. 40).

In the offering of a young lamb each morning and each evening with flour, oil, and wine, the Israelites consecrated their lives afresh daily to the Lord. This was an offering of worship and expiation (i.e., the removal of sin, Lev. 1:9). It insured Israel's continuing communion with her God.

". . . thus the day was opened and closed with gifts to Yahweh, from whom all gifts were believed to come."⁴⁸⁶

Guzik: Exo 29:1-46

Exodus 29 - The Consecration of the Priests

A. Preparation for consecration.

1. (1a) The purpose of the ceremony.

And this is what you shall do to them to hallow them for ministering to Me as priests:

a. This is what you shall do: This ceremony was actually carried out in Leviticus 8.

b. To hallow them for ministering to Me as priests: The purpose of the ceremony was to hallow them - that is, to set the priests aside for God's purpose.

2. (1b-3) Ingredients needed for consecration.

Take one young bull and two rams without blemish, and unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil (you shall make them of wheat flour). You shall put them in one basket and bring them in the basket, with the bull and the two rams.

a. One young bull and two rams without blemish: The ceremony for consecration required animals intended for sacrifice. Consecration couldn't happen without shedding sacrificial blood.

b. Unleavened bread, unleavened cakes: The ceremony for consecration required bread for fellowship with God. Consecration couldn't happen without true fellowship with God.

3. (4) The washing.

And Aaron and his sons you shall bring to the door of the tabernacle of meeting, and you shall wash them with water.

a. Aaron and his sons: This was not a ceremony for just anyone in Israel. There were special consecration ceremonies available to anyone - such as the vow of a Nazirite in Numbers 6. But the ceremony described here and carried out in Leviticus 8 was for priests, for Aaron and his sons.

b. You shall bring to the door of the tabernacle of meeting: This process of consecration didn't take place inside the tabernacle. It happened outside, at the door of the tabernacle of meeting. It was something others could see.

c. And you shall wash them with water: The process of consecration began with cleansing. All priestly ministries began with cleansing, and a cleansing that was received: you shall wash them. Aaron and his sons did not wash themselves; they received a washing.

i. This was humbling, because it took place publicly at the door of the tabernacle of meeting. We cannot be cleansed from our sin without being humbled first.

ii. This great cleansing was a one-time thing. From then on they just needed to cleanse their hands and their feet.

iii. Like these ancient priests, every Christian is washed by the work of God's word (Ephesians 5:26), by the regenerating work of the Holy Spirit (Titus 3:5). This cleansing work was accomplished by the death of Jesus for us (Revelation 1:5) and appropriated by faith.

4. (5-9) The clothing and the anointing.

Then you shall take the garments, put the tunic on Aaron, and the robe of the ephod, the ephod, and the breastplate, and gird him with the intricately woven band of the ephod. You shall put the turban on his head, and put the holy crown on the turban. And you shall take the anointing oil, pour it on his head, and anoint him. Then you shall bring his sons and put tunics on them. And you shall gird them with sashes, Aaron and his sons, and put the hats on them. The priesthood shall be theirs for a perpetual statute. So you shall consecrate Aaron and his sons.

a. Take the garments, put the tunic on Aaron: After being cleansed, the priest had to be clothed - but not in his own clothes, but in clothes given by God.

i. Like these ancient priests, every believer is clothed in Jesus Christ and in his righteousness (Revelation 3:5). These are clothes that are given freely by Jesus, but received and "worn" by faith.

ii. "Note, that these garments were provided for them. They were at no expense in buying them, nor labor in weaving them, nor skill in making them; they had simply to put them on. And you, dear child of God, are to put on the garments which Jesus Christ has provided for you, at his own cost, and freely bestows upon you out of boundless love." (Spurgeon)

b. And you shall take the anointing oil, pour it on his head, and anoint him: Priests must be anointed. The oil (a picture of the Holy Spirit) was poured over their heads, indicating that it was not in small measure (Psalm 133:2).

i. Like these ancient priests, every believer has an anointing (1 John 2:20) that they may receive and walk in by faith.

5. (10-14) The sin offering.

You shall also have the bull brought before the tabernacle of meeting, and Aaron and his sons shall put their hands on the head of the bull. Then you shall kill the bull before the LORD, by the door of the tabernacle of meeting. You shall take some of the blood of the bull and put it on the horns of the altar with your finger, and pour all the blood beside the base of the altar. And you shall take all the fat that covers the entrails, the fatty lobe attached to the liver, and the two kidneys and the fat that is on them, and burn them on the altar. But the flesh of the bull, with its skin and its offal, you shall burn with fire outside the camp. It is a sin offering.

a. Aaron and his sons shall put their hands on the head of the bull: The washing at the door of the tabernacle was only one aspect of the symbolic cleansing from sin. There had to be the punishment of the guilty, and this happened. As Aaron and his sons put their hands on the head of the bull, they symbolically transferred their sin to the bull.

i. "The Hebrew word means more than lightly placing the hand, it gives the idea of pressing hard upon the bullock's head. They came each one and leaned upon the victim, loading him with their burden, signifying their acceptance of its substitution, their joy that the Lord would accept that victim in their stead. When they put their hands on the bullock, they made a confession of sin." (Spurgeon)

ii. Like these ancient priests, every believer can only be consecrated to God through sacrifice. Our consecration should be greater, because it was made through a far greater sacrifice - the sacrifice of God's own Son.

b. You shall take some of the blood of the bull and put it on the horns of the altar with your finger: The altar was sanctified with the blood of the sin offering, and the best of the animal was burnt before the LORD - the rest was destroyed outside the camp. The sin offering said, "We have failed to give our best to God. This animal now gives its best to atone for our failure, and we decide to live now giving our best, even as this animal who dies in our place."

i. The idea behind the ancient Hebrew word for altar is essentially, "killing-place." The ancient altar - a place of death - was made holy and was consecrated to God. Like that ancient altar, the altar of the New Covenant - the cross - is transformed from a place to death to a place set apart to bring life.

6. (15-18) The burnt offering.

You shall also take one ram, and Aaron and his sons shall put their hands on the head of the ram; and you shall kill the ram, and you shall take its blood and sprinkle it all around on the altar. Then you shall cut the ram in pieces, wash its entrails and its legs, and put them with its pieces and with its head. And you shall burn the whole ram on the altar. It is a burnt offering to the LORD; it is a sweet aroma, an offering made by fire to the LORD.

a. Aaron and his sons shall put their hands on the head of the ram; and you shall kill the ram: As the sin offering before it, the burnt offering also symbolically received the sins of the priests and they laid their hands on the head of the animal and confessed their sin.

b. And you shall burn the whole ram on the altar: The ram was completely burnt before the LORD, with its blood sprinkled on the altar. The burnt offering said, "We have failed to give our all to God. This animal now gives its all to atone for our failure, and we decide to live now giving our all, even as this animal who dies in our place."

B. The consecration offering.

1. (19-21) The application of blood.

You shall also take the other ram, and Aaron and his sons shall put their hands on the head of the ram. Then you shall kill the ram, and take some of its blood and put it on the tip of the right ear of Aaron and on the tip of the right ear of his sons, on the thumb of their right hand and on the big toe of their right foot, and sprinkle the blood all around on the altar. And you shall take some of the blood that is on the altar, and some of the anointing oil, and sprinkle it on Aaron and on his garments, on his sons and on the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons' garments with him.

a. Also take the other ram, and Aaron and his sons shall put their hands on the head of the ram: Atonement for sin was performed with the sin offering and the burnt offering. Yet in their consecration, the priests still had to identify with the sacrificial victim. Their identification with the sacrifice went beyond atonement.

b. Kill the ram, and take some of its blood and put it on the tip of the right ear of Aaron: To express the idea of consecration, blood from the ram is placed on the ear, thumb, and toe of the priest. It was blood from the ram - not the wool, not the fat. God wanted the "life" of the sacrificial victim to mark His consecrated priests.

i. Leviticus 17:11 is one of many passages that expresses this principle: For the life of the flesh is in the blood. God wanted the life of the sacrificial victim to be evident in the body of the priest.

c. Tip of the right ear . . . thumb of their right hand . . . big toe of their right foot: These consecrated priests were stained with the blood of sacrifice. They should hear differently because the blood was on their ear. They should work differently because the blood was on their thumb. They should walk differently because the blood was on their toe.

i. Specifically, it was applied to the right ear, hand, and foot. This isn't because God felt they could do whatever they wanted to with their left ear, hand, and foot. It is because the right side was considered superior, with more strength and skill (because most people are right-handed). God wanted their best to be dedicated to Him.

d. You shall take some of the blood that is on the altar, and some of the anointing oil, and sprinkle it on Aaron and on his garments: The blood alone wasn't enough. God wanted blood mixed with oil, and to have the mixture sprinkled on the priests. There was to be a combination of both the sacrifice and the spirit (represented by the anointing oil).

i. "Yes, brethren, we need to know that double anointing, the blood of Jesus which cleanses, and the oil of the Holy Spirit which perfumes us. It is well to see how these two blend in one . . . It is a terrible blunder to set the blood and the oil in opposition, they must always go together." (Spurgeon)

2. (22-28) The wave offering.

Also you shall take the fat of the ram, the fat tail, the fat that covers the entrails, the fatty lobe attached to the liver, the two kidneys and the fat on them, the right thigh (for it is a ram of consecration), one loaf of bread, one cake made with oil, and one wafer from the basket of the unleavened bread that is before the LORD; and you shall put all these in the hands of Aaron and in the hands of his sons, and you shall wave them as a wave offering before the LORD. You shall receive them back from their hands and burn them on the altar as a burnt offering, as a sweet aroma before the LORD. It is an offering made by fire to the LORD. Then you shall take the breast of the ram of Aaron's consecration and wave it as a wave offering before the LORD; and it shall be your portion. And from the ram of the consecration you shall consecrate the breast of the wave offering which is waved, and the thigh of the heave offering which is raised, of that which is for Aaron and of that which is for his sons. It shall be from the children of Israel for Aaron and his sons by a statute forever. For it is a heave offering; it shall be a heave offering from the children of Israel from the sacrifices of their peace offerings, that is, their heave offering to the LORD.

a. Also you shall take the fat of the ram: The second ram used in the consecration ceremony - the ram whose blood was applied to the ear, hand, and foot of the priest - was used as a heave offering and peace offerings.

b. You shall wave them before the LORD . . . burn them on the altar as a burnt offering: Part of this second ram - the best parts - was put together with the bread, cake, and the wafer and was first waved before God in an act of presentation. Then these portions were burnt on the altar as an act of complete devotion.

c. It shall be your portion: The remaining meat portions of this ram were given to Aaron and the other priests, after those portions were presented to God as a wave offering. It was then cooked and eaten by the priests during the days of their consecration ceremony.

i. The second ram - after the ram presented as a burnt offering - had its life applied to the consecrated priests. First its life was applied with the application of blood to the ear, hand, and foot of the priest. Then through a ritual meal, its life was applied by the priest taking the ram into himself.

ii. The eating did not begin the process of consecration. It came after the washing, the clothing, and the blood-atonement of the priests. The eating speaks of the continuing relationship of the priest with God. "Let not this distinction be forgotten; the eating of the sacrifice is not intended to give life, for no dead man can eat, but to sustain the life which is there already. A believing look at Christ makes you live, but spiritual life must be fed and sustained." (Spurgeon)

iii. In this way, eating is a good picture of a healthy, continuing relationship with Jesus.

· Eating is personal. No one can eat for you, and no one can have a relationship with Jesus on your behalf.

· Eating is inward. It does no good to be around food or to rub food on the outside of your body - you must take it in. We must take Jesus unto ourselves inwardly, not merely in an external way.

· Eating is active. Some medicines are received passively - they are injected under the skin and go to work. Such medicines could even be received while one sleeps - but no one can eat while asleep. We must actively take Jesus unto ourselves.

· Eating arises out of a sense of need and produces a sense of satisfaction. We will have a healthy relationship with Jesus when we sense our need for Him and receive the satisfaction the relationship brings.

3. (29-37) The week of consecration.

And the holy garments of Aaron shall be his sons' after him, to be anointed in them and to be consecrated in them. That son who becomes priest in his place shall put them on for seven days, when he enters the tabernacle of meeting to minister in the holy place. And you shall take the ram of the consecration and boil its flesh in the holy place. Then Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of meeting. They shall eat those things with which the atonement was made, to consecrate and to sanctify them; but an outsider shall not eat them, because they are holy. And if any of the flesh of the consecration offerings, or of the bread, remains until the morning, then you shall burn the remainder with fire. It shall not be eaten, because it is holy. Thus you shall do to Aaron and his sons, according to all that I have commanded you. Seven days you shall consecrate them. And you shall offer a bull every day as a sin offering for atonement. You shall cleanse the altar when you make atonement for it, and you shall anoint it to sanctify it. Seven days you shall make atonement for the altar and sanctify it. And the altar shall be most holy. Whatever touches the altar must be holy.

a. That son who becomes priest in his place shall put them on for seven days: With the coming generations, new descendants of Aaron would qualify for the priesthood and would be consecrated the same way. For Aaron and his descendants the consecration process took seven days.

b. They shall eat those things with which the atonement was made, to consecrate and to sanctify them: For seven days they lived at the tabernacle and ate the ram of the consecration and the bread of consecration. The consecration ceremony wasn't quick and easy. It took time, reflection, and a constant awareness of sacrifice and atonement.

i. "The Lord's part was consumed with fire upon the altar, and another portion was eaten by man in the holy place. The peace offering was thus an open declaration of the communion which had been established between God and man, so that they ate together, rejoicing in the same offering." (Spurgeon)

ii. "I know some good people who are very busy indeed in the services of God, and I am very delighted that they should be, but I would caution them against working and never eating. They give up attending the means of grace as hearers, because they have so much to do as workers." (Spurgeon)

c. But an outsider shall not eat them, because they are holy: Few among us today are of the lineage of Aaron, but we have the right to receive and enjoy this priestly consecration and relationship based not only on the clear declaration of the New Testament (1 Peter 2:5 and 2:9) but also upon principles of the Old Covenant.

i. Leviticus 22:11 says, But if the priest buys a person with his money, he may eat it; and one who is born in his house may eat his food. Since Jesus, our High Priest, has purchased us with His own life, we may eat of the priestly portion. And since we are born again as children of God - born in his house, the family of our High Priest - we also may eat his food and enjoy the priestly privileges of our High Priest.

d. And you shall offer a bull every day as a sin offering for atonement: Every day there was another large animal to sacrifice and use its blood for atonement. This daily ritual - for seven days in a row - reminded Aaron and the priests that any animal sacrifice could not take away sin, only providing a temporary covering.

4. (38-41) The continual consecration.

Now this is what you shall offer on the altar: two lambs of the first year, day by day continually. One lamb you shall offer in the morning, and the other lamb you shall offer at twilight. With the one lamb shall be one-tenth of an ephah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering. And the other lamb you shall offer at twilight; and you shall offer with it the grain offering and the drink offering, as in the morning, for a sweet aroma, an offering made by fire to the LORD.

a. Two lambs . . . day by day continually: After the ceremony of consecration the priests continued with daily sacrifices, one in the morning and the other at twilight. Every day was given to God, beginning and ending by sacrifices of atonement and consecration.

b. A drink offering: This was wine given to God as a sacrifice, "poured out" before Him as a demonstration of completely emptying one's self to God.

i. The Apostle Paul used the terminology of the drink offering to express his complete devotion to God, and his possibly soon martyrdom (Philippians 2:17).

c. For a sweet aroma, an offering made by fire to the LORD: These burnt offerings - completely consumed by fire - pleased God and "smelled good" to Him. God is honored and glorified by our complete surrender to Him.

5. (42-43) Why God wanted the daily sacrifices and continual consecration.

This shall be a continual burnt offering throughout your generations at the door of the tabernacle of meeting before the LORD, where I will meet you to speak with you. And there I will meet with the children of Israel, and the tabernacle shall be sanctified by My glory.

a. This shall be a continual burnt offering throughout your generations: Except for times of captivity and national apostasy, these daily sacrifices continued in Israel up through the time of the New Testament. Luke 1 describes Zacharias (the father of John the Baptist) ministering at a morning sacrifice, which developed into what we might call "morning devotions" for ancient Israel.

b. I will meet you: God wanted consecrated priests and a worshipping nation, and not because He simply wanted a "well-trained work-force." God wanted consecrated priests and daily sacrifice so He could meet with and speak to His people.

i. This is the great reason for consecration, for full surrender to God. It isn't primarily so we can be better workers for God, but so that we can enjoy deeper and more meaningful relationship with Him. If this is of little interest to us, we will never be properly motivated to true consecration.

c. And the tabernacle shall be sanctified by My glory: It was the presence of God that truly sanctified and consecrated the tabernacle and the priests. It wasn't primarily because of what the priests did. What the priests did in consecrate was remove the barriers to the radiant glory of God.

6. (44-46) So I will sanctify.

So I will consecrate the tabernacle of meeting and the altar. I will also consecrate both Aaron and his sons to minister to Me as priests. I will dwell among the children of Israel and will be their God. And they shall know that I am the LORD their God, who brought them up out of the land of Egypt, that I may dwell among them. I am the LORD their God.

a. So I will consecrate: God makes it clear who performs the work of consecration. We are tempted to think that we sanctify our self because we are so immersed in the sanctifying process and because it draws so much out of us. Yet God does the work - what we do is remove barriers and spend time with the focus on Him.

b. To minister to Me as priests: Aaron and his sons had a ministry to the people of Israel, but their first ministry was to the LORD. They might be successful in ministry to the people, but if they failed in their ministry to the LORD, their ministry failed.

i. "The best part of all Christian work is that part which only God sees." (Andrew Bonar)

c. And they shall know that I am the LORD their God: God promised to show His glory through consecrated priests. When Moses and Aaron performed this ceremony of consecration, Leviticus 9:23-24 tells us the result: Then the glory of the LORD appeared to all the people, and fire came out from before the LORD and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.

i. There is a price to pay for being fully surrendered to God. The ceremony of consecration was long, bloody, and it took persistence to complete. Yet the reward was far greater than the cost - the glory of the LORD was revealed not only to the consecrated priests, but to the people in general.

d. I will dwell among the children of Israel and will be their God: God again stressed the idea of relationship in the process of consecration. This worship-filled relationship with God is both the instrument and the fruit of consecration.

© 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 29 (Chapter Introduction)

Overview

Exo 29:1, The sacrifice and ceremonies of consecrating the priests and the altar; Exo 29:38, The continual burnt offerings; Exo 29:45, God’s promise to dwell among the children of Israel.

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 29 (Chapter Introduction)

CHAPTER 29

The manner of consecrating priests, Exo 29:1-3 . Of consecrating Aaron and his sons, Exo 29:4-7 . The priests’ vesture, Exo 29:8,9 . How the bullock of the sin-offering was to be offered, Exo 29:10-14 . One ram for a burnt-offering, and the manner of offering, Exo 29:15-18 . A ram for hallowing the priests, Exo 29:19-31 . Aaron and his sons eat of the ram wherewith they where consecrated, Exo 29:32,33 . The altar sanctified for seven days, Exo 29:36,37 . Two lambs offered daily, Exo 29:38 . The time, Exo 29:39 . The manner of offering, Exo 29:40-43 . God’ s promise to hallow the tabernacle, Aaron, and his sons, Exo 29:44 , and to dwell with them, Exo 29:45,46 .

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 29 (Chapter Introduction)

(v. 1-37) The sacrifice and ceremony for the consecration of the priests.

(Exo 29:38-46) The continual burnt-offerings, God's promise to dwell among Israel.

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 29 (Chapter Introduction)

Particular orders are given in this chapter, I. Concerning the consecration of the priests, and the sanctification of the altar (v. 1-37). II. Concerning the daily sacrifice (Exo 29:38-41). To which gracious promises are annexed that God would own and bless them in all their services (Exo 29:42, etc.).

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

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

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

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

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

Gill: Exodus 29 (Chapter Introduction)

INTRODUCTION TO EXODUS 29

This chapter gives an account of the form and order of the consecration of Aaron and his sons to the priestly office; preparatory to which Moses is ordered to take a young bullock, two rams, bread, cakes, and wafers unleavened, and bring them and Aaron and his sons to the door of the congregation, where the ceremony was to be publicly performed, and which began with washing them, Exo 29:1 and then proceeded by putting on the priestly garments directed to be made in the preceding chapter, first on Aaron, who also was anointed, Exo 29:5 and then upon his sons, Exo 29:8 after which the bullock and the two rams were to be slain, and orders are given what was to be done with their blood, and the several parts of them, as well as with the cakes and wafers, Exo 29:10 and directions are given to make these wave and heave offerings, Exo 29:24 and that the garments of Aaron's should be his son's that succeeded him, Exo 29:29, and that the flesh of the ram of consecration with the bread should be eaten by Aaron and his sons and no other, Exo 29:31, the altar also where they were to officiate was to be cleansed, sanctified, and an atonement made for it, Exo 29:36 after which two lambs every day, morning and evening, were to be offered on it in all succeeding generations, Exo 29:38, and the chapter is closed with a promise that the Lord would meet with the children of Israel at the door of the tabernacle of the congregation, and would sanctify the tabernacle, and dwell among them, and be their God, Exo 29:43.