Text -- Exodus 7:1-2 (NET)

7:1 So the Lord said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet. 7:2 You are to speak everything I command you, and your brother Aaron is to tell Pharaoh that he must release the Israelites from his land.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 7:1

That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature.

Wesley: Exo 7:1

That is, he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a god inflict and remove the plagues, and Aaron as a prophet shall denounce them.

JFB: Exo 7:1

He is here encouraged to wait again on the king--not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed.

JFB: Exo 7:1

"made," that is, set, appointed; "a god"; that is, he was to act in this business as God's representative, to act and speak in His name and to perform things beyond the ordinary course of nature. The Orientals familiarly say of a man who is eminently great or wise, "he is a god" among men.

JFB: Exo 7:1

That is, "interpreter" or "spokesman." The one was to be the vicegerent of God, and the other must be considered the speaker throughout all the ensuing scenes, even though his name is not expressly mentioned.

Clarke: Exo 7:1

I have made thee a god - At thy word every plague shall come, and at thy command each shall be removed. Thus Moses must have appeared as a god to Pharaoh

Clarke: Exo 7:1

Shall be thy prophet - Shall receive the word from thy mouth, and communicate it to the Egyptian king, Exo 7:2.

Calvin: Exo 7:1

1.And the Lord said unto Moses Moses again repeats, that consolation was afforded him in his anxiety, and a remedy given for his want of faith; since he was both armed himself with divine authority, and Aaron was appointed as his companion and assistant. For that he was “made a god to Pharaoh,” means that he was furnished with supreme authority and power, whereby he should cast down the tyrant’s pride. ⁷⁷ Nor did God take away anything from Himself in order to transfer it to Moses; since He so communicates to His servants what is peculiar to Himself as to remain Himself in His completeness. Nay, whenever He seems to resign a part of His glory to His ministers, He only teaches that the virtue and efficacy of His Spirit will be joined with their labors, that they may not be fruitless. Moses, therefore, was a god to Pharaoh; because in him God exerted His power, that he should be superior to the greatness of the king. It is a common figure of the Hebrews, to give the title of God to all things excellent, since He alone reigns over heaven and earth, and exalts or casts down angels, as well as men, according to His will. By this consolation, as I have said, the weakness of Moses was supported, so that, relying on God’s authority, he might fearlessly despise the fierceness of the king. A reinforcement is also given him in the person of his brother, lest his stammering should be any hinderance to him. It has been already remarked, that it was brought about by the ingratitude of Moses, that half the honor should be transferred to his brother; although God, in giving him as his companion, so far lessened his dignity as to put the younger before the first-born. The name of “Prophet” is here used for an interpreter; because the prophetical office proceeds from God alone. But, because God delivered through one to the other what He wished to be said or done, Aaron is made subject to Moses, just as if he had been God; since it is fit that they should be listened to without contradiction who are the representatives of God. And this is made clearer in the second verse, where God restricts the power given to Moses, and circumscribes it within its proper bounds; for, when He directs him to speak whatever He commands, He ranks him as His minister, and confines him under authority, without departing from His own rights.

TSK: Exo 7:1

See : Exo 16:29; Gen 19:21; 1Ki 17:23; 2Ki 6:32; Ecc 1:10

a god : Exo 4:15, Exo 4:16; Psa 82:6; Jer 1:10; Joh 10:35, Joh 10:36

TSK: Exo 7:2

Exo 4:15, Exo 6:29; Deu 4:2; 1Ki 22:14; Jer 1:7, Jer 1:17; Eze 3:10, Eze 3:17; Mat 28:20; Act 20:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 7:1

With this chapter begins the series of miracles performed in Egypt. They are progressive. The first miracle is performed to accredit the mission of the brothers; it is simply credential, and unaccompanied by any infliction. Then come signs which show that the powers of nature are subject to the will of Yahweh, each plague being attended with grave consequences to the Egyptians, yet not inflicting severe loss or suffering; then in rapid succession come ruinous and devastating plagues, murrain, boils, hail and lightning, locusts, darkness, and lastly, the death of the firstborn. Each of the inflictions has a demonstrable connection with Egyptian customs and phenomena; each is directly aimed at some Egyptian superstition; all are marvelous, not, for the most part, as reversing, but as developing forces inherent in nature, and directing them to a special end. The effects correspond with these characteristics; the first miracles are neglected; the following plagues first alarm, and then for a season, subdue, the king, who does not give way until his firstborn is struck. Even that blow leaves him capable of a last effort, which completes his ruin, and the deliverance of the Israelites.

I have made thee a god - Or "appointed thee."See the margin reference. Moses will stand in this special relation to Pharaoh, that God will address him by a prophet, i. e. by one appointed to speak in His name. The passage is an important one as illustrating the primary and essential characteristic of a prophet, he is the declarer of God’ s will and purpose.

Poole: Exo 7:2

Heb. And he will send or dismiss , to wit, at last, being forced to it. Success shall attend your endeavours.

Haydock: Exo 7:1

The God of Pharao, viz., to be his Judge; and to exercise a divine power, as God's instrument, over him and people. (Challoner) ---

Artapanus says, Moses was afterwards adored by the Egyptians. ---

Prophet, or interpreter. Thou shalt reveal my orders to him. (Calmet) ---

Moses participated in the divine nature, as judge, priest, prophet, &c. (Worthington)

Gill: Exo 7:1

And the Lord said unto Moses,.... In answer to his objection, taken from his own meanness, and the majesty of Pharaoh, and from his want of readiness and freedom of expression:

see; take notice of, observe what I am about to say:

I have made thee a god to Pharaoh; not a god by nature, but made so; he was so by commission and office, clothed with power and authority from God to act under him in all things he should direct; not for ever, as angels are gods, but for a time; not in an ordinary way, as magistrates are gods, but in an extraordinary manner; and not to any other but to Pharaoh, being an ambassador of God to him, and as in his room and stead to, rule over him, though so great a monarch; to command him what he should do, and control him when he did wrong, and punish him for his disobedience, and inflict such plagues upon him, and do such miracles before him, as no mere man of himself, and none but God can do; and even exercise the power of life and death, as in the slaying of the firstborn, that Pharaoh should stand in as much fear of him, as if he was a deity, and apply to him to remove the plagues upon him, as if he was one:

and Aaron thy brother shall be thy prophet; to declare the will of God revealed to him by Moses from the Lord; so that this seems to be more than to be the mouth and spokesman of Moses and interpreter and explainer of his words, or to be acting the part of an orator for him; for Moses in this affair being God's viceregent, and furnished with a knowledge of the mind and will of God respecting it, as well as with power to work miracles, and inflict plagues, was made a god to both Pharaoh and Aaron; see Exo 4:6 to Pharaoh in the sense before explained, and to Aaron, he being his prophet, to whom he communicated the secrets of God, and his will and pleasure, in order to make the same known to Pharaoh. Thus highly honoured was Moses to be a god to a sovereign prince, and to have Aaron to be his prophet.

Gill: Exo 7:2

Thou shalt speak all that I command thee,.... That is, to Aaron his prophet, whatever the Lord made known to him in a private manner as his will to be done:

and Aaron thy brother shall speak unto Pharaoh; whatsoever should be told him by Moses, as from the Lord:

that he send the children of Israel out of his land; this was the principal thing to be insisted upon; and all that was said or done to him was to bring about this end, the dismission of the children of Israel out of Egypt.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 7:1

¹ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

² tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

NET Notes: Exo 7:2

¹ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

² tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

³ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

Geneva Bible: Exo 7:1

And the LORD said unto Moses, See, I have made thee a ^{( a )} god to Pharaoh: and Aaron thy brother shall be thy prophet.

^{( a )} I have given you power and authority to speak in my name and to execute my judgments on him.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 7:1-25

1 Moses and Aaron are encouraged to go again to Pharaoh.

7 Their age.

8 Aaron's rod is turned into a serpent.

11 The sorcerers do the like; but their rods are swallowed up by Aaron's.

13 Pharaoh's heart is hardened.

14 God's message to Pharaoh.

19 The river is turned into blood; and the consequent distress of the Egyptians.

MHCC: Exo 7:1-7

God glorifies himself. He makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them, and the Egyptians by the pouring out of his wrath upon them. Moses, as the ambassador of Jehovah, speaking in his name, laid commands upon Pharaoh, denounced threatenings against him, and called for judgments upon him. Pharaoh, proud and great as he was, could not resist. Moses stood not in awe of Pharaoh, but made him tremble. This seems to be meant in the words, Thou shalt be a god unto Pharaoh. At length Moses is delivered from his fears. He makes no more objections, but, being strengthened in faith, goes about his work with courage, and proceeds in it with perseverance.

Matthew Henry: Exo 7:1-7

Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (Exo 7:1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God's viceregents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: "He shall be thy prophet, "that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them."3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, Exo 7:4, Exo 7:5. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, (1.) How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them (Exo 6:3), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God's name is exalted both in those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Luk 1:51, Luk 1:52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it?

II. Moses and Aaron apply themselves to their work without further objection: They did as the Lord commanded them, Exo 7:6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist (Psa 105:28), They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.

Keil-Delitzsch: Exo 7:1-3

Moses' last difficulty (Exo 6:12, repeated in Exo 6:30) was removed by God with the words: " See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet "(Exo 7:1). According to Exo 4:16, Moses was to be a god to Aaron; and in harmony with that, Aaron is here called the prophet of Moses, as being the person who would announce to Pharaoh the revelations of Moses. At the same time Moses was also made a god to Pharaoh; i.e., he was promised divine authority and power over Pharaoh, so that henceforth there was no more necessity for him to be afraid of the king of Egypt, but the latter, notwithstanding all resistance, would eventually bow before him. Moses was a god to Aaron as the revealer of the divine will, and to Pharaoh as the executor of that will. - In Exo 7:2-5 God repeats in a still more emphatic form His assurance, that notwithstanding the hardening of Pharaoh's heart, He would bring His people Israel out of Egypt. ושׁלּח (Exo 7:2) does not mean ut dimittat or mittat ( Vulg. Ros.; " that he send, "Eng. ver.); but ו is vav consec. perf., "and so he will send." On Exo 7:3 cf. Exo 4:21.

Constable: Exo 1:1--15:22

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

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

Constable: Exo 5:1--11:10

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

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

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

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

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

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

Constable: Exo 6:2--7:8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Guzik: Exo 7:1-25

Exodus 7 - Miracles and Plagues before Pharaoh

A. God lays out the plan to Moses again.

1. (1-2) The re-affirmation of Aaron's place in the ministry of Moses.

So the LORD said to Moses: "See, I have made you as God to Pharaoh, and Aaron your brother shall be your prophet. You shall speak all that I command you. And Aaron your brother shall speak to Pharaoh to send the children of Israel out of his land."

a. So the LORD said to Moses: God showed amazing patience with His servant Moses. After the outburst at the end of the previous chapter, we might expect that God had enough with Moses. Yet God didn't even chastise Moses; He simply told him what to do and set him to do it. God is rich in mercy.

b. I have made you as God to Pharaoh: Pharaoh had rejected having any direct dealing with Yahweh, as he said in Exodus 5:2: Who is the LORD, that I should obey His voice to let Israel go? Therefore, God would now deal with Pharaoh through Moses. This lets Moses know that when Pharaoh rejects him, he really rejects God - and he wouldn't take it so personally.

i. In the same way, God will make us "as God" to people we encounter who are rejecting God. If they harden their hearts or reject us, we shouldn't take it personally.

c. Aaron your brother shall be your prophet: If Moses was "as God" to Pharaoh, then Aaron was Moses' "prophet" - his spokesman before Pharaoh.

i. Just as Moses was not to act on his own initiative but to wait for God's direction, Aaron was not to act on his own initiative, but to wait for Moses' direction.

d. You shall speak all that I command you: God will not allow Moses to let the seeming failure of his first encounter with Pharaoh to discourage him. Moses is simply commanded to go.

2. (3) God promises to harden Pharaoh's heart.

"And I will harden Pharaoh's heart, and multiply My signs and My wonders in the land of Egypt."

a. I will harden Pharaoh's heart: We remember that God will not harden Pharaoh's heart against Pharaoh's own desire. It is not as if Pharaoh wished to have a tender heart towards Israel but God would not allow him. God confirmed Pharaoh in his wicked inclination against Israel.

b. Harden Pharaoh's heart: Instead, Pharaoh revealed his heart when he refused the humble request of Moses back in 5:1-4; now, God will merely strengthen Pharaoh in the evil already chose.

i. God can do the same today. In our rebellion, we may reach the place where God will strengthen us in the evil we desire: Therefore God also gave them up to their uncleanness, in the lusts of their hearts . . . and even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting (Romans 1:24, 28).

3. (4-7) Why God will harden Pharaoh's heart.

"But Pharaoh will not heed you, so that I may lay My hand on Egypt and bring My armies and My people, the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch out My hand on Egypt and bring out the children of Israel from among them." Then Moses and Aaron did so; just as the LORD commanded them, so they did. And Moses was eighty years old and Aaron eighty-three years old when they spoke to Pharaoh.

a. But Pharaoh will not heed you: God knew from the beginning that Pharaoh would not agree to Moses' request. It was no surprise to God that Pharaoh did not heed Moses.

b. So that I may lay My hand on Egypt . . . and the Egyptians shall know that I am the LORD: This explains why the LORD hardened Pharaoh's heart - essentially, to bring righteous judgment upon Egypt: Pharaoh and the Egyptians said they didn't know who the LORD was; God is going to let them know.

i. Pharaoh displayed the evil in his heart by rejecting a humble request. In response God will harden Pharaoh's heart, and Pharaoh will do what he wants to do: sin against Israel and God even more. Then, God will judge that sin.

c. Moses was eighty years old: This is retirement age for many, but Moses knew that God's will was more important than retirement. We also see from this that Aaron was Moses' older brother, so God is going against the conventional customs of that day by making the younger brother more prominent.

B. Moses stands before Pharaoh.

1. (8-10) Moses and Aaron appear before Pharaoh again.

Then the LORD spoke to Moses and Aaron, saying, "When Pharaoh speaks to you, saying, 'Show a miracle for yourselves,' then you shall say to Aaron, 'Take your rod and cast it before Pharaoh, and let it become a serpent.'" So Moses and Aaron went in to Pharaoh, and they did so, just as the LORD commanded. And Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent.

a. So Moses and Aaron went in to Pharaoh: The first time Moses and Aaron went before Pharaoh everything seemed to go wrong (Exodus 5:15-19). It took real courage for them to go to Pharaoh again, but Moses is simply being obedient to God.

b. Take your rod and cast it before Pharaoh: When God first gave Moses the sign in Exodus 4:1-9, it seemed those signs were primarily for the leaders of Israel - but now, Moses brings the sign before Pharaoh.

c. Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent: The first time Moses appeared before Pharaoh we have no record of a sign performed (Exodus 5). Perhaps Moses figured that the absence of a sign was what made him unsuccessful - now with the miracle, surely Pharaoh will be impressed!

2. (11-13) Pharaoh's magicians imitate the miracle of Aaron's rod.

But Pharaoh also called the wise men and the sorcerers; so the magicians of Egypt, they also did in like manner with their enchantments. For every man threw down his rod, and they became serpents. But Aaron's rod swallowed up their rods. And Pharaoh's heart grew hard, and he did not heed them, as the LORD had said.

a. So the magicians of Egypt, they also did in like manner with their enchantments: In the midst of an unmistakable miracle, Satan provided Pharaoh with a reason to doubt - and Pharaoh seized on the doubt and hardened his heart.

b. For every man threw down his rod, and they became serpents: How did the magicians of Egypt do this with their enchantments? Apparently, this wasn't mere magic - this was demonic power showing itself in truly supernatural miracles.

i. Miracles are part of Satan's arsenal. The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they may be saved (2 Thessalonians 2:9-10).

ii. This means that miracles can prove that something is supernatural, but they cannot prove that something is true.

iii. These Egyptian magicians were intelligent, learned men; but they lacked the wisdom of God, as Paul observes concerning them in 2 Timothy 3:7-9: Always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was.

c. Aaron's rod swallowed up their rods. And Pharaoh's heart grew hard, and he did not heed them: This was a clear demonstration of God's superior power. Still, Pharaoh hardened his heart and he did it despite the evidence, not because of it.

i. This also shows God has a sense of humor. Imagine the look on the faces of Pharaoh and the magicians when Aaron's rod swallowed up their rods!

3. (14-18) God sends Moses to warn Pharaoh about the coming of the first plague.

So the LORD said to Moses: "Pharaoh's heart is hard; he refuses to let the people go. Go to Pharaoh in the morning, when he goes out to the water, and you shall stand by the river's bank to meet him; and the rod which was turned to a serpent you shall take in your hand. And you shall say to him, 'The LORD God of the Hebrews has sent me to you, saying, "Let My people go, that they may serve Me in the wilderness"; but indeed, until now you would not hear! Thus says the LORD: "By this you shall know that I am the LORD. Behold, I will strike the waters which are in the river with the rod that is in my hand, and they shall be turned to blood. And the fish that are in the river shall die, the river shall stink, and the Egyptians will loathe to drink the water of the river."' "

a. Pharaoh's heart is hard; he refuses to let the people go: The first plague - as all the plagues - will come because Pharaoh has hardened his heart against God and His people. In mercy, God warned Pharaoh, but Pharaoh in his hardness of heart disregarded the warning.

b. By this you shall know that I am the LORD: Precisely, God did not plague Egypt because Pharaoh would not let the children of Israel go; but because Pharaoh refused to recognize and honor God.

i. Pharaoh sinned against Israel because he sinned against the LORD. If he really recognized and honored the God of Israel, he would have freed the children of Israel. Often our relationships with people are bad because our relationship with God is bad.

4. (19-21) The first plague comes upon Egypt: The Nile turns to blood.

Then the LORD spoke to Moses, "Say to Aaron, 'Take your rod and stretch out your hand over the waters of Egypt, over their streams, over their rivers, over their ponds, and over all their pools of water, that they may become blood. And there shall be blood throughout all the land of Egypt, both in buckets of wood and pitchers of stone.'" And Moses and Aaron did so, just as the LORD commanded. So he lifted up the rod and struck the waters that were in the river, in the sight of Pharaoh and in the sight of his servants. And all the waters that were in the river were turned to blood. The fish that were in the river died, the river stank, and the Egyptians could not drink the water of the river. So there was blood throughout all the land of Egypt.

a. That they may become blood: This is the first of the plagues. There are nine in total (the tenth is the slaying of the firstborn, which is in a class by itself), and they are grouped together in threes. In this structure of threes, the first two plagues only come after warning and a call to repentance; the third plague in each set comes without warning.

b. All the waters that were in the river were turned to blood: Many say the plagues each have a naturalistic explanation. In the case of this first plague, some point out that when the Nile reaches an extremely high flood stage, it collects finely powdered red earth, and this red earth carries organisms that color the water and kill fish. But if this were the cause, how possibly could Pharaoh be impressed?

i. God may or may not have used natural mechanisms to accomplish these plagues; even if He did, the timing and character of the plagues come from God's hand alone.

ii. It is important to understand that these plagues were all literal; there is nothing "symbolic" about them. They really happened. This guides our understanding about the plagues in the Book of Revelation; there is no reason to see them as "symbolic" either.

iii. The plagues God brought against Egypt had a definite strategy and purpose. Each of them confronts and attacks a prized Egyptian deity. Not only did they bring punishment against Egypt, the plagues also answered Pharaoh's original question: Who is the LORD, that I should obey His voice to let Israel go? (Exodus 5:2) The plagues show the LORD God to be greater than any of the deities of Egypt.

c. All the waters that were in the river were turned to blood: Specifically, this first plague was directed against the numerous Egyptian river deities. The Nile itself was virtually worshipped as a god by the Egyptians, and the LORD God shows that He has complete power over the Nile, not some river god.

i. The Egyptian god Khnum was said to be the guardian of the Nile, and this showed he was unable to protected his territory. The god Hapi was said to be the spirit of the Nile, and was dealt a defeat. The great god Osiris was thought to have the Nile as his bloodstream - now, he is truly bleeding!

ii. In fact, the Nile itself was worshipped as a god, and we have papyri recording hymns sung in praise of the river.

5. (22-25) The magicians of Egypt copy the miracle.

Then the magicians of Egypt did so with their enchantments; and Pharaoh's heart grew hard, and he did not heed them, as the LORD had said. And Pharaoh turned and went into his house. Neither was his heart moved by this. So all the Egyptians dug all around the river for water to drink, because they could not drink the water of the river. And seven days passed after the LORD had struck the river.

a. The magicians of Egypt did so with their enchantments: How could the magicians of Egypt find fresh water to make as blood, if all the water had been turned to blood? Seemingly, all the waters directly associated with the Nile had been turned to blood (including its pools and tributaries, and water in vessels drawn from the Nile). Yet water obtained by wells was not plagued: So all the Egyptians dug all around the river for water to drink, because they could not drink the water of the river. The magicians turned fresh well water into blood.

b. The magicians of Egypt did so with their enchantments: Bible scholars warmly debate if this is a parlor trick or if these enchantments are miracles from Satan's hand. The evidence seems to lean in favor of them being miracles from Satan's hand.

i. If the magicians of Egypt really wanted to do a miracle, why didn't they turn the bloody river clean again? Because it seems that Satan cannot perform a constructive, cleansing miracle. He can bring supernatural destruction, but not goodness. All they did was make more bloody water!

ii. "Alleviation of human suffering is no part of the programme of the devil or his agents. That can only come from Jehovah, through the believing cry of his servants." (Meyer)

c. Pharaoh's heart grew hard . . . Neither was his heart moved by this: One way or another, the result in the heart of Pharaoh was the same - he seized upon another opportunity to reject and dishonor the LORD God.

© 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 7 (Chapter Introduction)

Overview

Exo 7:1, Moses and Aaron are encouraged to go again to Pharaoh; Exo 7:7, Their age; Exo 7:8, Aaron’s rod is turned into a serpent; Exo 7:11, The sorcerers do the like; but their rods are swallowed up by Aaron’s; Exo 7:13, Pharaoh’s heart is hardened; Exo 7:14, God’s message to Pharaoh; Exo 7:19, The river is turned into blood; and the consequent distress of the Egyptians.

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 7 (Chapter Introduction)

CHAPTER 7

God encourages Moses to speak to Pharaoh, Exo 7:1 . God foretells the hardness of, Pharaoh’ s heart, that he might multiply his wonders in Egypt, Exo 7:3,4 to declare to the Egyptians that he only is the Lord, Exo 7:5 . Moses and Aaron obey God’ s command, Exo 7:6 . Their age, Exo 7:7. God commands them to show a miracle for the confirmation of their authority, Exo 7:8,9 . Their rod turned into a serpent, Exo 7:10 . The magicians do the same, Exo 7:11 . Aaron’ s rod devoureth theirs, Exo 7:12 . Pharaoh is hardened, as the Lord had said, Exo 7:13 ; and refuseth to let the people go, Exo 7:14 . God denounces judgments on the Egyptians, Exo 7:17,18 . Commands Moses and Aaron to stretch out their hands oven the waters, Exo 7:19 . The waters are turned into blood, Exo 7:20 . The fish die, and the river stinks, Exo 7:21 . The magicians do the same, whereby Pharaoh’ s heart is hardened, Exo 7:22 . The means they used against this plague, Exo 7:24 . The continuance of it, Exo 7:25 .

To represent my person, to act like God, by requiring his obedience to thy commands, and by punishing his disobedience with such punishments as none but God can inflict, to which end thou shalt have my omnipotent assistance. i.e. Thy interpreter, or spokesman, as Exo 4:16 , to deliver thy commands to Pharaoh.

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 7 (Chapter Introduction)

(Exo 7:1-7) Moses and Aaron encouraged.

(Exo 7:8-13) The rods turned into serpents, Pharaoh's heart is hardened.

(Exo 7:14-25) The river is turned into blood, The distress of the Egyptians.

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 7 (Chapter Introduction)

In this chapter, I. The dispute between God and Moses finishes, and Moses applies himself to the execution of his commission, in obedience to God's command (Exo 7:1-7). II. The dispute between Moses and Pharaoh begins, and a famous trial of skill it was. Moses, in God's name, demands Israel's release; Pharaoh denies it. The contest is between the power of the great God and the power of a proud prince; and it will be found, in the issue, that when God judgeth he will overcome. 1. Moses confirms the demand he had made to Pharaoh, by a miracle, turning his rod into a serpent; but Pharaoh hardens his heart against this conviction (Exo 7:8-13). 2. He chastises his disobedience by a plague, the first of the ten, turning the waters into blood; but Pharaoh hardens his heart against this correction, Exo 7:14, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

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

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

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

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

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

First, Exodus teaches the sovereignty of God.

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

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

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

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

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

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

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

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

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

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

5. The ratification of the Covenant 24:1-11

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

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

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

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

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

I. Israel's liberation chs. 1-18

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

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

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

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

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

D Food: manna and quail ch. 16

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

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

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

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

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

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

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

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

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

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

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

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

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

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

Gill: Exodus 7 (Chapter Introduction)

INTRODUCTION TO EXODUS 7

Moses and Aaron are ordered to go to Pharaoh, and require the dismission of the people of Israel, but they are told before hand that Pharaoh's heart would be hardened, and would refuse to let them go, until the hand of the Lord was stretched out, and great judgments were brought down upon, Egypt, and then they should come forth, Exo 7:1, which orders Moses and Aaron obeyed, and their age is observed, when this was done, Exo 7:6 and they are bid to work a miracle, when Pharaoh should demand one, by turning a rod into a serpent, which they did; but Pharaoh's magicians doing the same in appearance, his heart was hardened, Exo 7:8 and then they are directed to meet him at the river, and require the same as before; and if he refused, to smite the waters of the river with the rod, and turn them into blood, which they did, Exo 7:15, but Pharaoh's magicians doing the same by enchantments, he did not regard it, though the plague lasted seven days, Exo 7:22.