Text -- Exodus 34:27 (NET)

34:27 The Lord said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: Exo 34:27-28

That is, the ceremonial and judicial injunctions comprehended above (Exo. 34:11-26); while the rewriting of the ten commandments on the newly prepared slabs was done by God Himself (compare Deu 10:1-4).

Clarke: Exo 34:27

Write thou these words - Either a transcript of the whole law now delivered, or the words included from Exo 34:11 to Exo 34:26. God certainly wrote the ten words on both sets of tables. Moses either wrote a transcript of these and the accompanying precepts for the use of the people, or he wrote the precepts themselves in addition to the ten commandments which were written by the finger of God. See Clarke on Exo 34:1 (note). Allowing this mode of interpretation, the accompanying precepts were, probably, what was written on the back side of the tables by Moses; the ten commandments, what were written on the front by the finger of Jehovah: for we must pay but little attention to the supposition of the rabbins, that the letters on each table were cut through the stone, so as to be legible on each side. See Clarke on Exo 32:15 (note).

Defender: Exo 34:27

Note God's emphasis on His words. The principle of verbal inspiration is evident here. Even though Moses wrote the words, it was God who gave them."

TSK: Exo 34:27

Write : Exo 17:14, Exo 24:4, Exo 24:7; Deu 31:9

I have : Exo 34:10; Deu 4:13, Deu 31:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 34:12-27

The precepts contained in these verses are, for the most part, identical in substance with some of those which follow the Ten Commandments and are recorded in "the Book of the covenant"(Exo. 20\endash 23; see Exo 24:7).

Exo 34:13

Cut down their groves - This is the first reference to what is commonly known as grove-worship. The original word for "grove"in this connection אשׁרה 'ăshêrāh is different from that so rendered in Gen 21:33. Our translators supposed that what the law commands is the destruction of groves dedicated to the worship of false deities Jdg 6:25; 2Ki 18:4; but inasmuch as the worship of asherah is found associated with that of Astarte, or Ashtoreth Jdg 2:13; Jdg 10:6; 1Sa 7:4, it seems probable that while Astarte was the personal name of the goddess, the asherah was a symbol of her, probably in some one of her characters, made in wood in some conventional form.

Exo 34:15-16

An expansion of Exo 34:12. The unfaithfulness of the nation to its covenant with Yahweh is here for the first time spoken of as a breach of the marriage bond. The metaphor is, in any case, a natural one, but it seems to gain point, if we suppose it to convey an allusion to the abominations connected with pagan worship, such as are spoken of in Num 25:1-3.

Exo 34:21

See Exo 20:9; Exo 23:12. There is here added to the commandment a particular caution respecting those times of year when the land calls for most labor. The old verb "to ear"(i. e. to plow) is genuine English.

Exo 34:24

Neither shall any man desire etc. - Intended to encourage such as might fear the consequences of obeying the divine law in attending to their religious duties. Compare Pro 16:7.

Poole: Exo 34:27

Object .

God saith, I will write , Exo 34:1 .

Answ . 1. Moses was to write the ritual precepts mentioned here above, God wrote the moral law.

2. Moses wrote what he wrote in a book; see Exo 24:7 ; but what was written upon the tables of stone was written by God himself, not by Moses, who had no graving instruments with him in the mount, and could not without them write upon the stone.

Gill: Exo 34:27

And the Lord said unto Moses,.... Being still with him on the mount:

write thou these words; expressed in the preceding verses, from Exo 34:11, as he before had written in a book all those laws, contained in Exo 21:1 called the book of the covenant, Exo 24:4 and which perhaps might be destroyed, as well as the two tables were broken; and therefore upon the renewal of the covenant here, there is a repetition made of the principal laws before given, which are ordered also to be written in a book, which may very well be called by the same name, since it follows:

for after the tenor of these words I have made a covenant with thee and with Israel, with Moses, as their representative and mediator, and with them represented by him: what is above related carries in it the form of a covenant between them, God having declared on his part what he would do for them, and what laws and rules he required to be observed on their part; which Moses assented to in their name, and was ordered to write them down, that he might repeat them to them.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 34:27

¹ tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 34:1-35

1 The tables are renewed.

5 The name of the LORD proclaimed.

8 Moses entreats God to go with them.

10 God makes a covenant with them, repeating certain duties of the first table.

28 Moses, after forty days in the mount, comes down with the tables.

29 His face shines, and he covers it with a vail.

MHCC: Exo 34:18-27

Once a week they must rest, even in ploughing time, and in harvest. All worldly business must give way to that holy rest; even harvest work will prosper the better, for the religious observance of the sabbath day in harvest time. We must show that we prefer our communion with God, and our duty to him, before the business or the joy of harvest. Thrice a year they must appear before the Lord God, the God of Israel. Canaan was a desirable land, and the neighbouring nations were greedy; yet God says, They shall not desire it. Let us check all sinful desires against God and his glory, in our hearts, and then trust him to check all sinful desires in the hearts of others against us. The way of duty is the way of safety. Those who venture for him never lose by him. Three feasts are here mentioned: 1. The Passover, in remembrance of the deliverance out of Egypt. 2. The feast of weeks, or the feast of Pentecost; added to it is the law of the first-fruits. 3. The feast of in-gathering, or the feast of Tabernacles. Moses is to write these words, that the people might know them better. We can never be enough thankful to God for the written word. God would make a covenant with Israel, in Moses as a mediator. Thus the covenant of grace is made with believers through Christ.

Matthew Henry: Exo 34:18-27

Here is a repetition of several appointments made before, especially relating to their solemn feasts. When they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always.

I. Once a week they must rest (Exo 34:21), even in earing time, and in harvest, the most busy times of the year. All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest.

II. Thrice a year they must feast (Exo 34:23); they must then appear before the Lord, God, the God of Israel. In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them (Exo 34:24): Neither shall any man desire thy land; not only they shall not invade it, but they shall not so much as think of invading it. Note, 1. All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it."Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest. 2. The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests.

III. The three feasts are here mentioned, with their appendages. 1. The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, Exo 34:18-20. This feast was instituted, Exo 12:13, and urged again, Exo 23:15. 2. The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits. 3. The feast of in-gathering at the year's end, which was the feast of tabernacles (Exo 34:22): of these also he had spoken before, Exo 23:16. As to those laws repeated here (Exo 34:25, Exo 34:26), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with.

IV. With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him into should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that not one jot or tittle of the law should pass away, but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, Mat 5:17, Mat 5:18. And in the close, 1. Moses is ordered to write these words (Exo 34:27), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word. 2. He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is given for a covenant to the people, Isa 49:8. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be taught to observe all things whatsoever Christ has commanded us, Mat 28:19, Mat 28:20.

Keil-Delitzsch: Exo 34:27-35

Moses was to write down these words, like the covenant rights and laws that had been given before (Exo 24:4, Exo 24:7), because Jehovah had concluded the covenant with Moses and Israel according to the tenor of them. By the renewed adoption of the nation, the covenant in ch. 24 was eo ipso restored; so that no fresh conclusion of this covenant was necessary, and the writing down of the fundamental conditions of the covenant was merely intended as a proof of its restoration. It does not appear in the least degree "irreconcilable,"therefore, with the writing down of the covenant rights before Knobel ).

Exo 34:28

Moses remained upon the mountain forty days, just as on the former occasion (cf. Exo 24:18). " And He (Jehovah) wrote upon the tables the ten covenant words "(see at Exo 34:1).

Exo 34:29-35

The sight of the glory of Jehovah, though only of the back or reflection of it, produced such an effect upon Moses' face, that the skin of it shone, though without Moses observing it. When he came down from the mountain with the tables of the law in his hand, and the skin of his face shone אתּו בּדבּרו , i.e., on account of his talking with God, Aaron and the people were afraid to go near him when they saw the brightness of his face. But Moses called them to him, - Viz. first of all Aaron and the princes of the congregation to speak to them, and then all the people to give them the commandments of Jehovah; but on doing this (Exo 34:33), he put a veil upon (before) his face, and only took it away when he went in before Jehovah to speak with Him, and then, when he came out (from the Lord out of the tabernacle, of course after the erection of the tabernacle), he made known His commands to the people. But while doing this, he put the veil upon his face again, and always wore it in his ordinary intercourse with the people (Exo 34:34, Exo 34:35). This reflection of the splendour thrown back by the glory of God was henceforth to serve as the most striking proof of the confidential relation in which Moses stood to Jehovah, and to set forth the glory of the office which Moses filled. The Apostle Paul embraces this view in 2Co 3:7., and lays stress upon the fact that the glory was to be done away, which he was quite justified in doing, although nothing is said in the Old Testament about the glory being transient, from the simple fact that Moses died. The apostle refers to it for the purpose of contrasting the perishable glory of the law with the far higher and imperishable glory of the Gospel. At the same time he regards the veil which covered Moses' face as a symbol of the obscuring of the truth revealed in the Old Testament. But this does not exhaust the significance of this splendour. The office could only confer such glory upon the possessor by virtue of the glory of the blessings which it contained, and conveyed to those for whom it was established. Consequently, the brilliant light on Moses' face also set forth the glory of the Old Covenant, and was intended both for Moses and the people as a foresight and pledge of the glory to which Jehovah had called, and would eventually exalt, the people of His possession.

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 32:1--34:35

D. The breaking and renewal of the covenant chs. 32-34

"If a narrative paradigmatic of what Exodus is really about were to be sought, Exod 32-34 would be the obvious first choice.

"That these chapters are paradigmatic of Israel's relationship with Yahweh throughout the OT is also obvious, and the farthest thing from coincidence."⁵⁰³

Constable: Exo 34:1-35

3. The renewal of the covenant ch. 34

Moses had obtained God's promise to renew the covenant bond with Israel (33:14). Now God directed him to restore the covenant revelation by recopying the Ten Commandments on two new stone tablets. God both provided and wrote on the first tablets, but Moses provided and God wrote on the second set of tablets.

"As Moses had restored the covenant through his energetic intercession, he should also provide the materials for the renewal of the covenant record, and bring them to God, for Him to complete and confirm the record by writing the covenant words upon the tables."⁵³²

Again Moses stayed 40 days and nights in the mountain (v. 28), but this time Joshua did not accompany him.

"Israel's initial relationship with God at Sinai, characterized by the patriarchal simplicity of the Covenant Code [Exod. 20:22-23:33], is now represented by the complex and restrictive laws of the Code of the Priests [Exod. 35--Lev. 16]."⁵³³

34:1-9 The text does not record what Moses saw of God's self-revelation (33:18), but it does tell us what he heard. Moses stressed the mercy of God in this exposition of God's name, Yahweh (cf. 29:5-6).

"There is nothing more terrible than the way in which sin clings to a man and dogs his footsteps. Let a man once steal, and he is never trusted again, even though he has made reparation for it. Men look at their fallen brothers through their sin; but God looks at man through the idealised [sic] life, with a love that imputes to him every virtue for Christ's sake."⁵³⁴

Moses' response to God's gracious revelation was submission and worship (v. 8).⁵³⁵

Encouraged by this revelation Moses requested again (cf. 33:15) that God would dwell in the midst of Israel and lead His people into the Promised Land (v. 9). He besought the Lord again to re-establish His covenant acknowledging the sinfulness of the Israelites with whom he humbly identified.

34:10-26 In response God announced that He would restore the covenant. That is, He would establish the covenant again. Furthermore He would perform miracles never before seen, namely, driving out the Canaanites (v. 1).

To remind the Israelites of their duties in the covenant relationship, God repeated two of the fundamental ordinances (chs. 21-23) that would determine their attitude toward Him.

1. They were to make no covenants with the Canaanites but drive them out completely (vv. 11-16).

2. They were to worship God as He had specified (vv. 17-26) rather than as they thought best. Their failure in this had resulted in the worship of the golden calf.

34:27-28 God re-established the Mosaic Covenant when He had set these principles forth.

"The tangible token of the renewal is the handing over of two tables of the testimony like the first, which had been shattered at the time when the original covenant had been annulled. The ceremony was to be similar to the first one, but not so festive, just as the second wedding of one who marries his divorced wife is not quite the same as the first. The break has been healed, but it is not possible to undo the fact that at some time the break had existed."⁵³⁶

34:29-35 The transformation that Moses experienced as a result of his close fellowship with God showed in his physical appearance, particularly on his face (cf. Matt. 17:1-3). This change made the other Israelites uncomfortable around him. The evidence of his close relationship with God convicted them. Evidently Moses' shining face was evidence to the Israelites that he had been in the Lord's presence and that what he told them was an oracle from God. The purpose of the veil that Moses wore over his face while speaking with the Israelites at other times was to hide the fact that the glory was fading (2 Cor. 3:18).

"The physical nature of this phenomenon must remain a mystery, but its theological meaning is crystal clear. Moses, as covenant mediator, was authenticated as such by his resemblance to the God of glory whom he represented. It is precisely for this reason that Moses and Elijah shared the radiance of the transfigured Jesus (Luke 9:31-32)."⁵³⁷

"Henceforth, the covenant that God makes with Israel will focus on the role of the mediator. Through him God will display his glory to his people."⁵³⁸

The covenant as renewed rested on the separation of the people from the nations that God would drive out. The realization of the blessings that God promised depended on the Israelites' obedience to this command.

The blessing of God's people rests on the faithful lovingkindness of God and the intercession of their leaders, Jesus Christ and human leaders. We cannot stress too much the importance of the kind of intercession that Moses modeled on this occasion. If God has given you a ministry of leadership, your intercession for those you lead or your lack of it will directly affect their welfare.

Guzik: Exo 34:1-35

Exodus 34 - The Covenant Renewed

A. Moses meets with God again on the mountain.

1. (1-4) God calls Moses up Mount Sinai again.

And the LORD said to Moses, "Cut two tablets of stone like the first ones, and I will write on these tablets the words that were on the first tablets which you broke. So be ready in the morning, and come up in the morning to Mount Sinai, and present yourself to Me there on the top of the mountain. And no man shall come up with you, and let no man be seen throughout all the mountain; let neither flocks nor herds feed before that mountain." So he cut two tablets of stone like the first ones. Then Moses rose early in the morning and went up Mount Sinai, as the LORD had commanded him; and he took in his hand the two tablets of stone.

a. Cut two tablets of stone like the first ones: Moses broke the first set of tablets of stone, the ones written with the finger of God (Exodus 32:19). He broke them because Israel broke the covenant.

b. I will write on these tablets the words that were on the first tablets which you broke: Now that Israel's heart was in a place to restore the covenant, God provided a new set of tablets of stone - and Moses brought them up on the mountain for God to write them.

c. No man shall come up with you: Moses here again acted as a mediator between God and the people. The people couldn't deal with God directly because of their own sin and rebellion, so Moses bridged the gap between the people and God.

2. (5-7) The revelation of God to Moses.

Now the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. And the LORD passed before him and proclaimed, "The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children's children to the third and the fourth generation."

a. Now the LORD descended in the cloud and stood with him there: The cloud mentioned was no doubt the cloud of Shekinah glory. This was the same cloud that:

· Covered Mount Sinai (Exodus 19:16)

· Went with Israel by day (Exodus 13:21-22)

· Went to the tent of Moses (Exodus 33:9-10)

· Filled the temple with glory (2 Chronicles 7:2)

· Overshadowed Mary at the conception of Jesus (Luke 1:35)

· Was present at the transfiguration of Jesus (Luke 9:34-35)

· Will be present at the return of Jesus (Revelation 1:7)

b. Proclaimed the name of the LORD: This means that God revealed His character to Moses. The specific aspects of His character are mentioned in this passage, yet this was far more than a lecture on the nature of God. Moses experienced the character of God in a dramatic way.

c. And the LORD passed before him: As Moses did what God told him to do in Exodus 33:21-23, he experienced what God said he would. Hidden in the cleft of the rock, Moses saw "behind" the LORD - as much of God's glory as he could possibly take in.

d. The LORD, the LORD God: This is the "same old name" for God that Abraham, Isaac, and Jacob knew; this is no "new" revelation of God. This is the eternal, immutable God.

i. "The name of YHWH expresses all that He is and does, so this means proclamation of the saving acts of God . . . Here is God is Self-revelation, proclaiming His very self to Moses." (Cole)

ii. Knowing God should be the active interest of every human being, and especially of every Christian. "It has been said by someone that 'the proper study of mankind is man.' I will not oppose the idea, but I believe it is equally true that the proper study of God's elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father." (Spurgeon)

e. Merciful and gracious: Merciful is better translated, "full of compassion." In five of the 13 times it is used, this word is translated full of compassion in the NKJV. This is the first place in the Bible where this Hebrew word rachuwm is used.

i. The word was also used regarding Israel and the Exodus in Psalms 78:38: But He, being full of compassion, forgave their iniquity, and did not destroy them. Yes, many a time He turned His anger away, and did not stir up all His wrath. This is compassion in action.

ii. The word translated gracious comes from the idea "to bend or stoop in kindness to an inferior; to favor, or to bestow." It is grace, giving to the undeserving.

iii. F.B. Meyer on this word gracious: "That word has gone out of fashion. Our fathers petrified it; they made it the foundation-stone of a structure of granite, in which the souls of men could find no rest, and therefore we rather dread that word - Grace. And yet there is no greater word in the language than the word that stands for the undeserved, free gift of the Love of God."

f. Longsuffering, and abounding in goodness and truth: The idea behind the word longsuffering means that God is slow to anger. He doesn't have a short fuse and is patient with us.

i. We all know what it is like to deal with people who have a short fuse - the slightest offense, the slightest perceived wrong, and they are up in arms about it. God isn't like that. He is longsuffering.

ii. "Not merely adequate, but abounding is this great God of glory. He has barns and silos full of love and faithfulness; he is stacking it in the streets looking for a distribution system." (Erwin)

g. Keeping mercy for thousands, forgiving iniquity and transgression and sin: God's goodness is shown concretely towards us in His forgiving character.

i. Iniquity and transgression and sin are all mentioned so no one would think there was some type of sin God was unable to forgive.

ii. This revelation of the character of God to Moses forever puts away the idea there is a "bad" God of the Old Testament, and a "good" God of the New Testament. God's character of love and mercy and grace is just as present in the Old Testament as in the New Testament.

iii. Psalm 86:15 repeats this exact same revelation of God: But You, O LORD, are a God full of compassion, and gracious, longsuffering and abundant in mercy and truth.

h. By no means clearing the guilty: If His love and forgiveness are rejected, God will punish, and that punishment will have repercussions through the generations that hate Him (Exodus 20:5).

i. His loving, gracious, and giving character do not "cancel out" His righteousness. Because of the work of Jesus, the righteousness of God is satisfied and the grace and mercy of God are righteously given.

3. (8-9) Moses reacts to the revelation of God.

So Moses made haste and bowed his head toward the earth, and worshiped. Then he said, "If now I have found grace in Your sight, O Lord, let my Lord, I pray, go among us, even though we are a stiff-necked people; and pardon our iniquity and our sin, and take us as Your inheritance."

a. So Moses made haste and bowed his head toward the earth, and worshiped: His first, and primary reaction was simply worship. When we come to know who God is and all His great love for us, the most practical thing it makes us do is worship Him more than ever.

i. Indeed, Moses made haste to worship. He was compelled to worship God when he saw so clearly whom God was. When we don't have a compelling drive to worship God, it's clear evidence we don't really appreciate who He is.

b. If now I have found grace in Your sight, O Lord, let my Lord, I pray, go among us: Moses asked for the goodness, grace, and mercy of God be extended to himself and the nation.

i. When we see the goodness of God for what it is, we should not hesitate to ask that it be extended to us. If we know God is good, we should ask Him to be good to us. If we know He is forgiving, we should ask Him to forgive us. The knowledge of God is therefore not a passive exercise. When we know Him, it leads us to receive from Him.

ii. But Moses went even a step further than this, going beyond only asking these things for himself. He also asked for them on behalf of the nation also.

B. Renewal of the covenant.

1. (10-11) What God will do for Israel.

And He said: "Behold, I make a covenant. Before all your people I will do marvels such as have not been done in all the earth, nor in any nation; and all the people among whom you are shall see the work of the LORD. For it is an awesome thing that I will do with you. Observe what I command you this day. Behold, I am driving out from before you the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite.

a. I will make a covenant: This was God's covenant, that Israel was invited to join. He did not negotiate the terms with Israel. Instead He dictated the terms to Israel.

b. I will do marvels . . . all the people among whom you are shall see the work of the LORD: God's plan was to glorify Himself to all the nations through Israel, and to do this through the great things He did among them.

i. Israel had a choice regarding those great things. Either the great things would be blessings so great that every nation would know that God alone had blessed Israel (as was the case with Solomon). Or, the great things would be curses so great that every nation would know God had chastised Israel and yet kept them a nation (as was the case with the exile). Either way, God would glorify Himself through Israel among the nations.

c. I am driving out: God promised to do what Israel could not do by itself - drive out the nations of Canaan, allowing Israel to take possession of what God gave to them.

2. (12-16) Israel must be separate from the Canaanites in worship, politics, fellowship and marriage.

"Take heed to yourself, lest you make a covenant with the inhabitants of the land where you are going, lest it be a snare in your midst. But you shall destroy their altars, break their sacred pillars, and cut down their wooden images (for you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God), lest you make a covenant with the inhabitants of the land, and they play the harlot with their gods and make sacrifice to their gods, and one of them invites you and you eat of his sacrifice, and you take of his daughters for your sons, and his daughters play the harlot with their gods and make your sons play the harlot with their gods.

a. You shall destroy their altars, break their sacred pillars, and cut down their wooden images: The culture of the Canaanites was so corrupt that it was beyond redemption. God did not want Israel to assume any of the sinful practices found in the culture of the Canaanites.

b. And they play the harlot with their gods and make sacrifice to their gods: There was a definite connection between the worship of the Canaanite gods and sexual immorality. Many of the Canaanite gods were fertility gods and they were worshipped with ritual prostitutes and sex.

3. (17) Israel must renounce idolatry.

"You shall make no molded gods for yourselves.

a. No molded gods: This command was especially poignant in light of the golden calf debacle. No molded image could come close to displaying the glory of God, even in the partial sense Moses saw it on Mount Sinai.

4. (18) Israel must keep the feast of Unleavened Bread.

"The Feast of Unleavened Bread you shall keep. Seven days you shall eat unleavened bread, as I commanded you, in the appointed time of the month of Abib; for in the month of Abib you came out from Egypt.

a. The Feast of Unleavened Bread: This was a feast speaking of their purity before God, when all leaven - a symbol of sin - was put away and Israel walked in a symbolic purity.

5. (19-28) Various laws, mostly regarding Israel's separation from other nations and separating unto the LORD.

"All that open the womb are Mine, and every male firstborn among your livestock, whether ox or sheep. But the firstborn of a donkey you shall redeem with a lamb. And if you will not redeem him, then you shall break his neck. All the firstborn of your sons you shall redeem. And none shall appear before Me empty-handed. Six days you shall work, but on the seventh day you shall rest; in plowing time and in harvest you shall rest. And you shall observe the Feast of Weeks, of the firstfruits of wheat harvest, and the Feast of Ingathering at the year's end. Three times in the year all your men shall appear before the Lord, the LORD God of Israel. For I will cast out the nations before you and enlarge your borders; neither will any man covet your land when you go up to appear before the LORD your God three times in the year. You shall not offer the blood of My sacrifice with leaven, nor shall the sacrifice of the Feast of the Passover be left until morning. The first of the firstfruits of your land you shall bring to the house of the LORD your God. You shall not boil a young goat in its mother's milk." Then the LORD said to Moses, "Write these words, for according to the tenor of these words I have made a covenant with you and with Israel." So he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And He wrote on the tablets the words of the covenant, the Ten Commandments.

a. Three times in the year all your men shall appear before the Lord: God commanded that at three feasts each year (Passover, Pentecost, and the Feast of Tabernacles), each Israelite man should gather before the LORD. He even promised a supernatural protection for an obedient Israel (neither will any man covet your land when you go up to appear before the LORD your God three times in the year).

b. You shall not offer the blood of My sacrifice with leaven: Leaven (yeast) is often a picture of sin in the Bible. Therefore, it was forbidden to include any kind of leaven in a blood sacrifice.

c. You shall not boil a young goat in its mother's milk: This command is repeated from Exodus 23:19.

d. So he was there with the LORD forty days and forty nights; he neither ate bread nor drank water: This was a completely unique and supernatural fast. It is definitely possible for someone to live without food for 40 days, but by any account it is a miracle to go without water for this long. This kind of fasting is never repeated or recommended in the Scriptures.

C. The shining face of Moses.

1. (29-30) Moses' face shines when he comes down from Mount Sinai.

Now it was so, when Moses came down from Mount Sinai (and the two tablets of the Testimony were in Moses' hand when he came down from the mountain), that Moses did not know that the skin of his face shone while he talked with Him. So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him.

a. Moses did not know that the skin of his face shone while he talked with Him: His close communion with God physically affected Moses. His face had a shining appearance that was so noticeable that people were afraid to come near him.

2. (31-32) Moses relates the covenant of God to the leaders of Israel.

Then Moses called to them, and Aaron and all the rulers of the congregation returned to him; and Moses talked with them. Afterward all the children of Israel came near, and he gave them as commandments all that the LORD had spoken with him on Mount Sinai.

3. (33-35) The veil on Moses' face.

And when Moses had finished speaking with them, he put a veil on his face. But whenever Moses went in before the LORD to speak with Him, he would take the veil off until he came out; and he would come out and speak to the children of Israel whatever he had been commanded. And whenever the children of Israel saw the face of Moses, that the skin of Moses' face shone, then Moses would put the veil on his face again, until he went in to speak with Him.

a. He put a veil on his face: We could easily jump to the assumption that Moses wore the veil so the people would no longer be afraid to come near him. It is easy to think that the veil was to protect them from seeing the shining face of Moses. But Paul explained the real purpose of the veil: not to hide the shining face of Moses, but so that the diminishing glory of his face would not be observed, - because the glory was fading.

i. Moses, who put a veil over his face, so that the children of Israel could not look steadily at the end of what was passing away (2 Corinthians 3:13).

ii. The Old Covenant had a glory, but it was a fading glory. God didn't want people to see the fading glory of the Old Covenant, and lose confidence in Moses.

iii. The Old Covenant was great and glorious - but it looks pretty pale in comparison to the New Covenant. A bright autumn moon may look beautiful and give great light, but it is nothing to the noon-day sun.

b. The skin of Moses' face shone: The Hebrew verb for shone literally means, "shot forth beams." It is also related to a noun for "horn." This is why the Latin Vulgate mistranslated this verb as "having horns," and so in most medieval works of art Moses is wearing a pair of horns on his head.

© 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 34 (Chapter Introduction)

Overview

Exo 34:1, The tables are renewed; Exo 34:5, The name of the LORD proclaimed; Exo 34:8, Moses entreats God to go with them; Exo 34:10, God makes a covenant with them, repeating certain duties of the first table; Exo 34:28, Moses, after forty days in the mount, comes down with the tables; Exo 34:29, His face shines, and he covers it with a vail.

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 34 (Chapter Introduction)

CHAPTER 34

God commands Moses to hew two tables of stone like the former, wherein he promises to write, Exo 34:1 . Moses goes with these tables up to the mount, Exo 34:4 . God descends in a cloud, Exo 24:5 . He proclaims his name, Exo 34:6,7 . Moses worships, Exo 34:8,9 . God making a covenant with the people, commands them not to make a covenant with their enemies, Exo 34:10-12 ; bids them beware of molten gods, Exo 34:13-17 . The feast of unleavened bread, Exo 34:18 . To rest on the sabbath day, Exo 34:21 . Other laws, Exo 34:22-26 . Moses wrote these words, Exo 34:27 . The time of Moses’ s abode on the mount. Exo 34:28 . Moses’ s face shining, Exo 34:29 , is covered, Exo 34:33-35 . He acquaints the people with what the Lord told him, Exo 34:31,32 .

The first tables were made immediately by God, who of his own mere grace and good pleasure, and without man’ s merit or contrivance, entered into covenant with Abraham and his seed. These tables must be made by Moses, partly in token of God’ s displeasure for their sin, and partly to signify, that though the covenant of grace was first made without man’ s care and counsel, yet it should not be renewed but by man’ s repentance. And as the tables of stone signified the hardness of their hearts, so the hewing of them by Moses might signify the circumcision and ploughing up of their hearts, that they might be fit for the receiving of God’ s mercies, and the performance of their duties.

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 34 (Chapter Introduction)

(Exo 34:1-4) The tables of the law renewed.

(Exo 34:5-9) The name of the Lord proclaimed, The entreaty of Moses.

(Exo 34:10-17) God's covenant.

(Exo 34:18-27) The festivals.

(Exo 34:28-35) The vail of Moses.

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 34 (Chapter Introduction)

God having in the foregoing chapter intimated to Moses his reconciliation to Israel, here gives proofs of it, proceeding to settle his covenant and communion with them. Four instances of the return of his favour we have in this chapter: - I. The orders he gives to Moses to come up to the mount, the next morning, and bring two tables of stone with him (Exo 34:1-4). II. His meeting him there, and the proclamation of his name (Exo 34:5-9). III. The instructions he gave him there, and his converse with him for forty days together, without intermission (v. 10-28). IV. The honour he put upon him when he sent him down with his face shining (Exo 34:29-35). In all this God dealt with Moses as a public person, and mediator between him and Israel, and a type of the great Mediator.

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 34 (Chapter Introduction)

INTRODUCTION TO EXODUS 34

In this chapter Moses has orders to hew two tables of stone, that God might write on them the ten commands, and bring them up with him to the mount, Exo 34:1 where the Lord proclaimed his name, and caused his glory and his goodness to pass before him, Exo 34:5 when Moses took this favourable opportunity that offered to pray for the people, that God would forgive their sin, and go along with them, Exo 34:8 upon which he made a covenant with them, which on his part was to do wonders for them, and drive out the inhabitants of Canaan before them; and on their part, that they should have no confederacy and communion with these nations, and shun their idolatry, and everything that might lead unto it, Exo 34:10 and he repeated several laws before given, and urged the observance of them, which Moses was to acquaint the people with, Exo 34:18 and after a stay of forty days and forty nights on the mount, he came down with the two tables of the law; and the skin of his face shone so bright, that the people of Israel were afraid to come nigh him, and therefore he put a vail over his face while he conversed with them, Exo 34:28.