Text -- Exodus 5:1 (NET)

Opposition to the Plan of God

5:1 Afterward Moses and Aaron went to Pharaoh and said, “Thus says the Lord, the God of Israel, ‘Release my people so that they may hold a pilgrim feast to me in the desert.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 5:1

Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture. He is called the God of Israel, the person, Gen 33:20, but here it is Israel the people. They are just beginning to be formed into a people when God is called their God.

Wesley: Exo 5:1

They were God's people, and therefore Pharaoh ought not to detain them in bondage. And he expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians.

JFB: Exo 5:1

As representatives of the Hebrews, they were entitled to ask an audience of the king, and their thorough Egyptian training taught them how and when to seek it.

JFB: Exo 5:1

When introduced, they delivered a message in the name of the God of Israel. This is the first time He is mentioned by that national appellation in Scripture. It seems to have been used by divine direction (Exo 4:2) and designed to put honor on the Hebrews in their depressed condition (Heb 11:16).

Clarke: Exo 5:1

And afterward Moses and Aaron went - This chapter is properly a continuation of the preceding, as the succeeding is a continuation of this; and to preserve the connection of the facts they should be read together

How simply, and yet with what authority, does Moses deliver his message to the Egyptian king! Thus saith Jehovah, God of Israel, Let my people go. It is well in this, as in almost every other case where יהוה Jehovah occurs, to preserve the original word: our using the word Lord is not sufficiently expressive, and often leaves the sense indistinct.

Calvin: Exo 5:1

1.And afterwards Moses and Aaron went in Moses here begins to set forth how many and how great were the proofs of God’s power displayed in the deliverance of his people. For, since the pride, the madness, and the obstinacy of the king were indomitable, every door was closed, until broken down miraculously, and by various means. It was, indeed, possible for God to overwhelm him at once, by a single nod, so that he should even fall down dead at the very sight of Moses; but, as we have already briefly stated, and he will himself presently declare, He, in the first place, chose more clearly to lay open His power; for if Pharaoh had either voluntarily yielded, or had been overcome without effort, the glory of the victory would not have been so illustrious. In the second place, He wished this monument to exist of His singular love towards His elect people; for by contending so perseveringly and so forcibly against the obstinacy of this most powerful king, He gave no doubtful proof of his love towards his Church. In the third place, He wished to accustom His servants in all ages to patience, lest they should faint in their minds, if He does not immediately answer their prayers, and, at every moment, relieve them from their distresses. In the fourth place, He wished to shew that, against all the strivings and devices of Satan, against the madness of the ungodly, and all worldly hinderances, His hand must always prevail; and to leave us no room to doubt, but that whatever we see opposing us will at length be overcome by him. In the fifth place, By detecting the illusions of Satan and the magicians, He would render His Church more wary, that she might carefully watch against such devices, and that her faith might continue invincible against all the machinations of error. Finally, He would convince Pharaoh and the Egyptians, that their folly was not to be excused by any pretense of ignorance; and, at the same time, by this example, He would shew us how horrible a darkness possesses the minds of the reprobate, when He has deprived them of the light of his Spirit. These things must be attentively observed in the course of the narrative, if we desire to profit by it.

Since it is difficult to obtain access to kings, who deign not to admit to their presence any of the lower orders, Moses and Aaron must have been endued with no ordinary confidence, when they boldly approached Pharaoh. For it was a disagreeable message, and one very likely to give offense, that he should permit the people to take three days’ journey beyond the bounds of Egypt; since a suspicion must unquestionably arise that, being thus dismissed, they would no longer remain his subjects, and that thus a part of the land would be emptied of its inhabitants. Still Moses and Aaron do not fear to deliver God’s command, in which there was this additional annoyance to the proud and sensitive ears of the king, viz., that they attributed the glory of Deity to the God of Israel alone; for, by calling Him Jehovah, they imply that the gods worshipped in Egypt were false, and invented by the imaginations of man. We have said elsewhere that there was no deceit in the pretext that God called his people into the wilderness to hold a feast, although He does not reveal His counsel to the tyrant; for it was really His pleasure that a sacrifice of thanksgiving should be offered to Himself on Mount Sinai, and that they should be thus separated from the polluted nation with which they were mixed up; and, assuredly, He wished to arouse the tyrant’s wrath, by ignominiously condemning the whole of Egypt, as not capable of pure worship. For He was obliged by no law to declare openly their deliverance; but that He might draw forth from the mind of the tyrant the venom of his impiety, He asked for nothing connected with the advantage of His people, but merely demanded the worship which was due to Himself. The word which Moses uses means properly to hold a feast, but also embraces whatever is connected with it; and, therefore, by synecdoche, it is taken here, as also in other passages, for the solemn worship of God. ⁶⁶

TSK: Exo 5:1

and told : 1Ki 21:20; Psa 119:46; Eze 2:6; Jon 3:3, Jon 3:4; Mat 10:18, Mat 10:28; Act 4:29

a feast : Exo 10:9; Isa 25:6; 1Co 5:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 5:1

Pharaoh - This king, probably Tothmosis II, the great grandson of Aahmes Exo 1:8, the original persecutor of the Israelites, must have been resident at this time in a city, probably Tanis Exo 2:5, of Lower Egypt, situated on the Nile.

The Lord God - Yahweh God of Israel demanded the services of His people. The demand, according to the general views of the pagans, was just and natural; the Israelites could not offer the necessary sacrifices in the presence of Egyptians.

Poole: Exo 5:1

Moses and Aaron went in and with them some of the elders of Israel, as may seem from Exo 3:18 , though here only the two chiefs be mentioned. Or, because Moses did not seem to be satisfied with the assistance of the elders before offered him, Exo 3:18 , God was pleased to give him a more acceptable assistant in their stead, even Aaron his brother, Exo 4:14 . Told Pharaoh: either both successively told him; or Aaron did it immediately, and with his tongue, Moses by his interpreter, and by his command. Or, offer a sacrifice, as they express it, Exo 5:3 and Exo 10:9 . For both went together, and a good part of many sacrifices was spent in feasting before the Lord and unto the honour of the Lord. See Deu 12:6,7,11,12 .

Haydock: Exo 5:1

Went in alone. Aaron was substituted instead of the ancients, chap. iii. 16. ---

Pharao Amasis, Cenchres, or Amenophis. (Usher.) ---

Sacrifice, which is the principal part of a religious festival. (Menochius)

Gill: Exo 5:1

And afterwards Moses and Aaron went in, and told Pharaoh,.... Whose name, some say, was Cenchres, others Amenophis, according to Manetho and Chaeremon ^h; See Gill on Exo 3:10 went into Pharaoh's palace, and being introduced by the proper officer at court for that purpose, addressed him in the following manner:

thus saith the Lord God of Israel: as ambassadors of him, who is King of kings, and Lord of lords; and so Artapanus ⁱ, the Heathen, says that the Egyptian king, hearing that Moses was come, sent for him to know wherefore he was come, who told him, that the Lord of the world commanded him to let the Jews go, as it follows here:

let my people go, that they may hold a feast unto me in the wilderness; in the wilderness of Sinai or Arabia, at Horeb there, where they might keep it more freely and safely, without being disturbed by the Egyptians, and without giving any offence to them; and the demand is just; they were the people of God, and therefore he claims them, and service from them was due to him; and Pharaoh had no right to detain them, and what is required was but their reasonable service they owed to their God. This feast was to be held, not for themselves, but to God, which chiefly consisted in offering sacrifice, as is after explained; the entire dismission of them is not at once demanded, only to go a little while into the wilderness, and keep a feast there to the Lord; though it was not intended they should return, but it was put in this form to try Pharaoh, and that he might be the more inexcusable in refusing to grant what was so reasonable.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 5:1

¹ sn The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter 5 especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5); then the report of the stern opposition of the king (vv. 6-14); and finally, the sad account of the effect of this opposition on the people (vv. 15-21).

² tn Heb “Yahweh.”

³ tn The form שַׁלַּח (shallakh), the Piel imperative, has been traditionally translated “let [my people] go.” The Qal would be “send”; so the Piel “send away, release, dismiss, discharge.” B. Jacob observes, “If a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility” (Exodus, 115).

⁴ tn The verb חָגַג (khagag) means to hold a feast or to go on a pilgrim feast. The Arabic cognate of the noun form is haj, best known for the pilgrim flight of Mohammed, the hajira. The form in the text (וְיָחֹגּוּ, vÿyakhoggu) is subordinated to the imperative and thus shows the purpose of the imperative.

Geneva Bible: Exo 5:1

And afterward Moses and Aaron went in, and told ^{( a )} Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may ^{( b )} hold a feast unto me in the wilderness.

^{( a )} Faith overcomes fear, and makes men bold in their calling. ^{( b )} And offer sacrifice.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 5:1-23

1 Pharaoh chides Moses and Aaron for their message.

6 He increases the Israelites' task.

15 He checks their complaints.

19 They cry out upon Moses and Aaron.

22 Moses complains to God.

MHCC: Exo 5:1-9

God will own his people, though poor and despised, and will find a time to plead their cause. Pharaoh treated all he had heard with contempt. He had no knowledge of Jehovah, no fear of him, no love to him, and therefore refused to obey him. Thus Pharaoh's pride, ambition, covetousness, and political knowledge, hardened him to his own destruction. What Moses and Aaron ask is very reasonable, only to go three days' journey into the desert, and that on a good errand. We will sacrifice unto the Lord our God. Pharaoh was very unreasonable, in saying that the people were idle, and therefore talked of going to sacrifice. He thus misrepresents them, that he might have a pretence to add to their burdens. To this day we find many who are more disposed to find fault with their neighbours, for spending in the service of God a few hours spared from their wordly business, than to blame others, who give twice the time to sinful pleasures. Pharaoh's command was barbarous. Moses and Aaron themselves must get to the burdens. Persecutors take pleasure in putting contempt and hardship upon ministers. The usual tale of bricks must be made, without the usual allowance of straw to mix with the clay. Thus more work was to be laid upon the men, which, if they performed, they would be broken with labour; and if not, they would be punished.

Matthew Henry: Exo 5:1-2

Moses and Aaron, having delivered their message to the elders of Israel, with whom they found good acceptance, are now to deal with Pharaoh, to whom they come in peril of their lives - Moses particularly, who perhaps was out-lawed for killing the Egyptian forty years before, so that if any of the old courtiers should happen to remember that against him now it might cost him his head. Their message itself was displeasing, and touch Pharaoh both in his honour and in his profit, two tender points; yet these faithful ambassadors boldly deliver it, whether he will hear or whether he will forbear.

I. Their demand is piously bold: Thus saith the Lord God of Israel, Let my people go, Exo 5:1. Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture: he is called the God of Israel, the person (Gen 33:20); but here it is Israel, the people. They are just beginning to be formed into a people when God is called their God. Moses, it is likely, was directed to call him so, at least it might be inferred from Exo 9:22, Israel is my son. In this great name they deliver their message: Let my people go. 1. They were God's people, and therefore Pharaoh ought not to detain them in bondage. Note, God will own his own people, though ever so poor and despicable, and will find a time to plead their cause. "The Israelites are slaves in Egypt, but they are my people,"says God, "and I will not suffer them to be always trampled upon."See Isa 52:4, Isa 52:5. 2. He expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. Note, God delivers his people out of the hand of their enemies, that they may serve him, and serve him cheerfully, that they may hold a feast to him, which they may do, while they have his favour and presence, even in a wilderness, a dry and barren land.

II. Pharaoh's answer is impiously bold: Who is the Lord, that I should obey his voice? Exo 5:2. Being summoned to surrender, he thus hangs out the flag of defiance, hectors Moses and the God that sends him, and peremptorily refuses to let Israel go; he will not treat about it, nor so much as bear the mention of it. Observe, 1. How scornfully he speaks of the God of Israel: " Who is Jehovah? I neither know him nor care for him, neither value him nor fear him:"it is a hard name that he never heard of before, but he resolves it shall be no bug-bear to him. Israel was now a despised oppressed people, looked on as the tail of the nation, and, by the character they bore, Pharaoh makes his estimate of their God, and concludes that he made no better a figure among the gods than his people did among the nations. Note, Hardened persecutors are more malicious against God himself than they are against his people. See Isa 37:23. Again, Ignorance and contempt of God are at the bottom of all the wickedness that is in the world. Men know not the Lord, or have very low and mean thoughts of him, and therefore they obey not his voice, nor will let any thing go for him. 2. How proudly he speaks of himself: " That I should obey his voice; I, the king of Egypt, a great people, obey the God of Israel, a poor enslaved people? Shall I, that rule the Israel of God, obey the God of Israel? No, it is below me; I scorn to answer his summons."Note, Those are the children of pride that are the children of disobedience, Job 41:34; Eph 5:6. Proud men think themselves too good to stoop even to God himself, and would not be under control, Jer 43:2. Here is the core of the controversy: God must rule, but man will not be ruled. "I will have my will done,"says God: "But I will do my own will,"says the sinner. 3. How resolutely he denies the demand: Neither will I let Israel go. Note, Of all sinners none are so obstinate, nor so hardly persuaded to leave their sin, as persecutors are.

Keil-Delitzsch: Exo 5:1-2

Pharaoh's Answer to the Request of Moses and Aaron. - Exo 5:1-5. When the elders of Israel had listened with gladness and gratitude to the communications of Moses and Aaron respecting the revelation which Moses had received from Jehovah , that He was now about to deliver His people out of their bondage in Egypt; Moses and Aaron proceeded to Pharaoh, and requested in the name of the God of Israel, that he would let the people of Israel go and celebrate a festival in the wilderness in honour of their God. When we consider that every nation presented sacrifices to its deities, and celebrated festivals in their honour, and that they had all their own modes of worship, which were supposed to be appointed by the gods themselves, so that a god could not be worshipped acceptably in every place; the demand presented to Pharaoh on the part of the God of the Israelites, that he would let His people go into the wilderness and sacrifice to Him, appears so natural and reasonable, that Pharaoh could not have refused their request, if there had been a single trace of the fear of God in his heart. But what was his answer? "Who is Jehovah, that I should listen to His voice, to let Israel go? I know not Jehovah." There was a certain truth in these last words. The God of Israel had not yet made Himself known to him. But this was no justification. Although as a heathen he might naturally measure the power of the God by the existing condition of His people, and infer from the impotence of the Israelites that their God must be also weak, he would not have dared to refuse the petition of the Israelites, to be allowed to sacrifice to their God or celebrate a sacrificial festival, if he had had any faith in gods at all.

Constable: Exo 1:1--15:22

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

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

Constable: Exo 5:1--11:10

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

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

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

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

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

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

Constable: Exo 5:1--6:2

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

5:1-9 At Moses and Aaron's first audience with Pharaoh they simply presented God's command (v. 1). They did not perform miracles but asked for permission to leave Egypt.

The Israelites could have worshipped the gods of Egypt in the land, but they had to leave Egypt to worship a non-Egyptian God. Moses' request was a request to exercise a basic human freedom, namely, the freedom of worship.

"Exodus 5:1-5 introduces another aspect of labour in Egypt: claims for time off work, and specifically for worship or religious holidays. On this topic, useful background comes from the extensive, fragmentary and often very detailed records kept for the activities of the royal workmen (who lived at the Deir el-Medina village), who cut the royal tombs in the Valleys of the Kings and Queens in Western Thebes, c. 1530-1100 B.C.

"Daily notes were kept for the men's attendances at work or of their absences from it. Sometimes reasons for absence are given. . . . The entire workforce might be off for up to 8 or 14 days, especially if interruptions, official holidays and weekends' came together. In Ancient Egypt--as elsewhere--major national festivals (usually main feasts of chief gods) were also public holidays. Then, each main city had its own holidays on main feasts of the principal local god(s). Besides all this, the royal workmen at Deir el-Medina can be seen claiming time off for all kinds of reasons, including offering to his god,' (off) for his feast'; even brewing for his feast' or for a specific deity. Not only individuals but groups of men together could get time off for such observances. And a full-scale feast could last several days.

"What was true in Thebes or Memphis would apply equally at Pi-Ramesse (Raamses). So, when Moses requested time off from Pharaoh, for the Hebrews to go off and celebrate a feast to the Lord God, it is perhaps not too surprising that Pharaoh's reaction was almost not another holiday!'"¹⁰⁰

Pharaoh was not only the king of Egypt, but the Egyptians regarded him as a divine person; he was a god (v. 2).¹⁰¹ Consequently when Moses and Aaron asked Pharaoh to accede to the command of Yahweh, Pharaoh saw this request as a threat to his sovereignty. He knew (i.e., had respect for) the gods of Egypt, but he did not know (have respect for) Yahweh, the God of his foreign slaves. If Yahweh had identified Himself with these slaves, and if He had not already delivered them, why should Pharaoh fear and obey Him?

"It required no ordinary daring to confront the representative of a long line of kings who had been taught to consider themselves as the representatives and equals of the gods. They were accustomed to receive Divine titles and honours, and to act as irresponsible despots. Their will was indisputable, and all the world seemed to exist for no other reason than [to] minister to their state."¹⁰²

"These words ["Who is the LORD that I should obey His voice to let Israel go? I do not know the LORD . . ."] form the motivation for the events that follow, events designed to demonstrate who the Lord is.

"Thus as the plague narratives begin, the purpose of the plagues is clearly stated: so that the Egyptians will know that I am the LORD' (7:5). Throughout the plague narratives we see the Egyptians learning precisely this lesson (8:19; 9:20, 27; 10:7). As the narratives progress, the larger purpose also emerges. The plagues which God had sent against the Egyptians were to be recounted to your son and your son's son . . . so that you may know that I am the LORD.'"¹⁰³

In their second appeal to Pharaoh, Moses and Aaron used milder terms (v. 3). They presented themselves not as ambassadors of Yahweh but as representatives of their brethren. They did not mention the name "Yahweh," that was unknown to Pharaoh, or "Israel," that would have struck him as arrogant. They did not command but requested ("Please . . ."). Moreover they gave reasons for their request: their God had appeared to them, and they feared His wrath if they disobeyed Him.

"Moses . . . appealed to him [Pharaoh] almost precisely as, centuries after, Paul addressed the assembly on Mars Hill . . . [cf. Acts 17:22-23]."¹⁰⁴

The Egyptians regarded the sacrifices that the Israelites would offer as unacceptable since almost all forms of life were sacred in Egypt. They believed their gods manifested themselves through cows, goats, and many other animals.

"The Egyptians considered sacred the lion, the ox, the ram, the wolf, the dog, the cat, the ibis, the vulture, the falcon, the hippopotamus, the crocodile, the cobra, the dolphin, different varieties of fish, trees, and small animals, including the frog, scarab, locust, and other insects. In addition to these there were anthropomorphic gods; that is, men in the prime of life such as Annen, Atum, or Osiris."¹⁰⁵

Pharaoh's reply to Moses and Aaron's second appeal was even harsher than his response to their first command (v. 5; cf. v. 1). Their aggressive approach may have been what God used to cause Pharaoh to harden his heart initially.

5:11-21 Stubble was the part of the corn or grain stalk that remained standing after field hands had harvested a crop (v. 12). This the Israelites chopped up and mixed with the clay to strengthen their bricks.

"In 2:23 the cry of the people went up before God. By contrast, here in 5:15 the cry of the people is before Pharaoh. It is as if the author wants to show that Pharaoh was standing in God's way and thus provides another motivation for the plagues which follow."¹⁰⁶

"This Pharaoh, so unreasonable with men and so stingy with straw, is about to be shown up before Yahweh as no more than a man of straw."¹⁰⁷

The Israelites turned on Moses just as the Israelites in Jesus' day turned against their Savior.

"The Lord God brought a vine out of Egypt, but during the four hundred years of its sojourn there, it had undeniably become inveterately degenerate and wild."¹⁰⁸

5:22-6:1 Moses' prayer of inquiry and complaint reveals the immaturity of his faith at this time. He, too, needed the demonstrations of God's power that followed.

"By allowing us to listen to Moses' prayer to God, the author uncovers Moses' own view of his calling. It was God's work, and Moses was sent by God to do it."¹⁰⁹

This section climaxes with the apparent failure of Yahweh's plan to rescue Israel. This desperate condition provides the pessimistic backdrop for the supernatural demonstrations of Yahweh's power that follow.

Guzik: Exo 5:1-23

Exodus 5 - Moses Meets Pharaoh; Israel's Burdens Are Increased

A. Pharaoh's receives Moses and Aaron and responds with a command.

1. (1-3) Moses asks Pharaoh to let the children of Israel go to the wilderness to worship.

Afterward Moses and Aaron went in and told Pharaoh, "Thus says the LORD God of Israel: 'Let My people go, that they may hold a feast to Me in the wilderness.'" And Pharaoh said, "Who is the LORD, that I should obey His voice to let Israel go? I do not know the LORD, nor will I let Israel go." So they said, "The God of the Hebrews has met with us. Please, let us go three days' journey into the desert and sacrifice to the LORD our God, lest He fall upon us with pestilence or with the sword."

a. Let My people go: To appreciate how audacious Moses' request was, we must understand the power and authority the Pharaohs claimed. Each Pharaoh was said to be the child of the sun; he was a friend to the greatest gods of Egypt and sat with them in their own temples to receive worship alongside them. Pharaoh was nothing like a public servant; the entire public lived to serve the Pharaoh. His power and authority were supreme and there was no constitution or law or legislature higher or even remotely equal to him.

i. An inscription by a Pharaoh on an ancient Egyptian temple gives us the idea: "I am that which was, and is, and shall be, and no man has lifted my veil." The Pharaoh was more than a man; he considered himself a god, and the Egyptians agreed.

b. Who is the LORD, that I should obey His voice to let Israel go? I do not know the LORD, nor will I let Israel go: After Moses had the remarkable encounter at the burning bush, and after he saw God turn the hearts of the leaders of Israel towards him, Moses now had to confront the real enemy. Pharaoh was not going to give in easily.

i. This must have been a strange day for Moses. He once walked those same palaces as a prince, and perhaps was in line to sit on the same throne of the present Pharaoh. Yet, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward. Moses knew both man's power and God's power, and he knew in God he was more powerful than Pharaoh.

c. Who is the LORD? Pharaoh did not have the right heart, but he did ask the right question. Moses asked Who am I? (Exodus 3:11). The relevant question isn't who Moses is, or who Pharaoh is, but who God is.

d. Please, let us go three days' journey into the desert and sacrifice to the LORD our God: It seems strange to many that Moses only asked for a three-day weekend; after all, he knew what God wanted to do. Was Moses deceptive in only asking for three days?

i. Not at all. God had Moses ask first for three days off to test Pharaoh's heart. God gave Pharaoh the chance to agree to something small and to have his heart softened before the big request came.

2. (4-9) Pharaoh increases the burden of the Israelites.

Then the king of Egypt said to them, "Moses and Aaron, why do you take the people from their work? Get back to your labor." And Pharaoh said, "Look, the people of the land are many now, and you make them rest from their labor!" So the same day Pharaoh commanded the taskmasters of the people and their officers, saying, "You shall no longer give the people straw to make brick as before. Let them go and gather straw for themselves. And you shall lay on them the quota of bricks which they made before. You shall not reduce it. For they are idle; therefore they cry out, saying, 'Let us go and sacrifice to our God.' Let more work be laid on the men, that they may labor in it, and let them not regard false words."

a. Why do you take the people from their work? Pharaoh not only rejected the idea of giving the Israelites three days off, he saw the request itself as a waste of good working time.

b. For they are idle; therefore they cry out: To punish Israel for the request and to give them more work ("You seem to have enough time to make these crazy requests - then you must have enough time to work more!"), Pharaoh commands that the Israelites must gather their own materials (specifically, straw) for making bricks.

i. How was straw used in making bricks? Straw has an acidic content that makes the bricks stronger. The use of straw in making bricks in Egypt during this period is confirmed by archaeology. "Bricks of all sorts have been found in Egypt, some with regularly chopped straw, some with rough roots and oddments, some without straw at all." (Cole)

ii. "The eastern bricks are often made of clay and straw kneaded together, and then not burned, but thoroughly dried in the sun. This is expressly mentioned by Philo . . . 'because straw is the bond by which the brick is held together.'" (Clarke)

3. (10-14) The Egyptian taskmasters carry out Pharaoh's orders.

And the taskmasters of the people and their officers went out and spoke to the people, saying, "Thus says Pharaoh: 'I will not give you straw. Go, get yourselves straw where you can find it; yet none of your work will be reduced.'" So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters forced them to hurry, saying, "Fulfill your work, your daily quota, as when there was straw." Also the officers of the children of Israel, whom Pharaoh's taskmasters had set over them, were beaten and were asked, "Why have you not fulfilled your task in making brick both yesterday and today, as before?"

a. I will not give you straw: Now the children of Israel are in a worse place than before. To this point, Moses' leadership hasn't made anything better at all. This was very disappointing to a people who had their hopes raised!

b. And the taskmasters forced them to hurry: We shouldn't be surprised when the greatest challenges come before the greatest victory. At this point, the victory of God for Israel over Egypt seems a long way away.

B. Pharaoh troubles the children of Israel.

1. (15-19) Pharaoh rebukes the children of Israel, increasing their burdens.

Then the officers of the children of Israel came and cried out to Pharaoh, saying, "Why are you dealing thus with your servants? There is no straw given to your servants, and they say to us, 'Make brick!' And indeed your servants are beaten, but the fault is in your own people." But he said, "You are idle! Idle! Therefore you say, 'Let us go and sacrifice to the LORD.' Therefore go now and work; for no straw shall be given you, yet you shall deliver the quota of bricks." And the officers of the children of Israel saw that they were in trouble after it was said, "You shall not reduce any bricks from your daily quota."

a. The officers of the children of Israel came and cried out to Pharaoh: In their trouble, the children of Israel did not turn to God; they did not turn to Moses. Instead, they looked to Pharaoh to solve their problems, and therefore they will be disappointed.

b. You are idle! Idle! The children of Israel found no relief by going to Pharaoh. Some Christians put themselves in the same place when Satan gives them grief. They respond by running to Satan for relief - and all he gives them is more bondage.

2. (20-21) The people cry out against Moses.

Then, as they came out from Pharaoh, they met Moses and Aaron who stood there to meet them. And they said to them, "Let the LORD look on you and judge, because you have made us abhorrent in the sight of Pharaoh and in the sight of his servants, to put a sword in their hand to kill us."

a. They met Moses and Aaron: The leaders of the children of Israel were not happy when they came from the presence of Pharaoh, and they thought it was all the fault of Moses and Aaron. Certainly, this was discouraging for Moses; but surely he thought, "It's all right. When they see all God can do, they won't complain any more. They will be on my side and support me as a leader. It's tough now, but it will get better."

b. You have made us abhorrent in the sight of Pharaoh: This was the crime of Moses and Aaron. When Israel was a docile slave to Pharaoh, they thought he was their friend. Now that the idea of freedom has entered, Pharaoh shows how he felt about them all along.

i. Again, Satan seems "friendly" to us when we accept his lordship; but when we start to be free in Jesus, he often will try to make life difficult for us.

c. Exodus 4:31 said So the people believed; and when they heard that the LORD had visited the children of Israel and that He had looked on their affliction, then they bowed their heads and worshipped. Now, the faith, excitement, and worship of Exodus 4 is gone pretty quickly.

i. Many Christians can have joy when things are easy; but true maturity is when we can have God's peace in the battle.

3. (22-23) Moses complains about the problem to God.

So Moses returned to the LORD and said, "Lord, why have You brought trouble on this people? Why is it You have sent me? For since I came to Pharaoh to speak in Your name, he has done evil to this people; neither have You delivered Your people at all."

a. Lord, why have You brought trouble on this people? Moses is good in his example of boldly pouring out his heart to God; but he fell short in remembering God's promise.

b. Neither have You delivered Your people at all: Back at the burning bush, God said: But I am sure that the king of Egypt will not let you go, no, not even by a mighty hand. So I will stretch out My hand and strike Egypt with all My wonders which I will do in its midst; and after that he will let you go. (Exodus 3:19-20) As far as God is concerned, everything is moving according to plan.

i. Even though God warned Moses, it seems he hoped it would all come easy. Moses wished that he would ask, Pharaoh would say "yes" and God would be glorified. Why else would Moses say to God, neither have You delivered Your people at all?

c. Why is it You have sent me? In this tough time, the same old fears came crashing in on Moses: "I'm not the man God should send." "God won't come through." "Pharaoh and the Egyptians are too strong." There was still unbelief and lack of focus on God that had to be cleared out of Moses.

i. "The agony of soul through which Moses passed must have been as death to him. He died to his self-esteem, to his castle-building, to pride in his miracles, to the enthusiasm of his people, to everything that a popular leader loves. As he lay there on the ground alone before God, wishing himself back in Midian, and thinking himself hardly used, he was falling as a grain of wheat into the ground to die, no longer to abide alone, but to bear much fruit." (Meyer)

ii. Moses probably thought that the dying to himself was finished after 40 years of tending sheep in Midian, but it wasn't. It never is. God still will use adversity to train us to trust in Him until the day we go to be with Him in heaven.

© 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 5 (Chapter Introduction)

Overview

Exo 5:1, Pharaoh chides Moses and Aaron for their message; Exo 5:6, He increases the Israelites’ task; Exo 5:15, He checks their complaints; Exo 5:19, They cry out upon Moses and Aaron; Exo 5:22, Moses complains to God.

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 5 (Chapter Introduction)

CHAPTER 5

Moses and Aaron entreateth Pharaoh to let the people go, Exo 5:1 . Pharaoh’ s blasphemous refusal, Exo 5:2 . Chides Moses and Aaron for their request, Exo 5:4 . Pharaoh, seeing the Israelites to be many, Exo 5:5 , commands the task-masters and officers to increase their bondage, Exo 5:6-9 . The task-masters go and do as Pharaoh commands, Exo 5:10,11 . The scattering of the people throughout Egypt, Exo 5:12 . The task-masters’ cruelty to the officers of the Israelites, Exo 5:14 . The officers’ complaint to Pharaoh, Exo 5:15,16 . He upbraids them with idleness, Exo 5:17 . His harsh answer, Exo 5:18 . The officers of the children of Israel meet Moses and Aaron, and blame them, Exo 5:20,21 . Moses returns and complains to God, Exo 5:22,23 .

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 5 (Chapter Introduction)

(Exo 5:1-9) Pharaoh's displeasure, He increases the tasks of the Israelites.

(Exo 5:10-23) The sufferings of the Israelites, Moses' complaint to God.

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 5 (Chapter Introduction)

Moses and Aaron are here dealing with Pharaoh, to get leave of him to go and worship in the wilderness. I. They demand leave in the name of God (Exo 5:1), and he answers their demand with a defiance of God (Exo 5:2). II. They beg leave in the name of Israel (Exo 5:3), and he answers their request with further orders to oppress Israel (Exo 5:4-9). These cruel orders were, 1. Executed by the task-masters (Exo 5:10-14). 2. Complained of to Pharaoh, but in vain (Exo 5:15-19). 3. Complained of by the people to Moses (Exo 5:20, Exo 5:21), and by him to God (Exo 5:22, Exo 5:23).

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 5 (Chapter Introduction)

INTRODUCTION TO EXODUS 5

Moses and Aaron go in to Pharaoh, and desire leave for the children of Israel to go into the wilderness three days' journey, to sacrifice to the Lord, and are answered in a very churlish and atheistical manner, and are charged with making the people idle, the consequence of which was, the taskmasters had orders, to make their work more heavy and toilsome, Exo 5:1 which orders were executed with severity by them, Exo 5:10, upon which the officers of the children of Israel complained to Pharaoh, but to no purpose, Exo 5:14, and meeting with Moses and Aaron, lay the blame upon them, Exo 5:20, which sends Moses to the Lord to expostulate with him about it, Exo 5:22.