Text -- Exodus 9:10 (NET)

9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 9:10

Sometimes God shews men their sin in their punishment: they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task - masters had been to the Israelites. This is afterwards called the botch of Egypt, Deu 28:27, as if it were some new disease, never heard of before, and known ever after by that name.

JFB: Exo 9:10

Hebrew, "brick-kiln." The magicians, being sufferers in their own persons, could do nothing, though they had been called; and as the brick-kiln was one of the principal instruments of oppression to the Israelites [Deu 4:20; 1Ki 8:51; Jer 11:4], it was now converted into a means of chastisement to the Egyptians, who were made to read their sin in their punishment.

TSK: Exo 9:10

a boil : Deu 28:27

Commentary -- Word/Phrase Notes (per Verse)

Poole: Exo 9:10

God multiplying that dust, and heating it, and then dispersing it over all the land, and causing it to fall and rest upon the bodies of the Egyptians.

Gill: Exo 9:10

And they took ashes of the furnace,.... Which was near at hand, perhaps in Pharaoh's kitchen:

and stood before Pharaoh; not in his palace, or in any covered room, but in some place open to the heaven, a courtyard or garden adjoining to the palace: and Moses sprinkled it up towards heaven; cast it up in the air; this being again ascribed to Moses, seems to confirm the notion of those who think he only did it; but, for the reasons before given, both may be thought to be concerned:

and it became a boil breaking forth with blains, upon man, and upon beast; these failing down in the manner before described, on whomsoever they lighted, whether man or beast, produced sore boils and inflammations, and raised blisters and blotches; and hence arose those lying scandalous stories of the Israelites being a scabby people, and of their being driven out of Egypt on that account, affirmed by Manetho, Lysimachus, Diodorus Siculus, Tacitus, Justin, and others; See Gill on Exo 4:6 with this plague the first vial poured forth on mystical Egypt, or antichrist, has some agreement, Rev 16:2.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 9:1-35

1 The murrain of beasts.

8 The plague of boils and blains.

13 The message of Moses about the hail.

22 The plague of hail.

27 Pharaoh sues to Moses, but yet is hardened.

MHCC: Exo 9:8-12

When the Egyptians were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies. If lesser judgments do not work, God will send greater. Sometimes God shows men their sin in their punishment. They had oppressed Israel in the furnaces, and now the ashes of the furnace are made a terror to them. The plague itself was very grievous. The magicians themselves were struck with these boils. Their power was restrained before; but they continued to withstand Moses, and to confirm Pharaoh in his unbelief, till they were forced to give way. Pharaoh continued obstinate. He had hardened his own heart, and now God justly gave him up to his own heart's lusts, permitting Satan to blind and harden him. If men shut their eyes against the light, it is just with God to close their eyes. This is the sorest judgment a man can be under out of hell.

Matthew Henry: Exo 9:8-12

Observe here, concerning the plague of boils and blains,

I. When they were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies, and touched them to the quick. If less judgments do not do their work, God will send greater. Let us therefore humble ourselves under the mighty hand of God, and go forth to meet him in the way of his judgments, that his anger may be turned away from us.

II. The signal by which this plague was summoned was the sprinkling of warm ashes from the furnace, towards heaven (Exo 9:8, Exo 9:10), which was to signify the heating of the air with such an infection as should produce in the bodies of the Egyptians sore boils, which would be both noisome and painful. Immediately upon the scattering of the ashes, a scalding dew came down out of the air, which blistered wherever it fell. Note, Sometimes God shows men their sin in their punishment; they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task-masters had been to the Israelites.

III. The plague itself was very grievous - a common eruption would be so, especially to the nice and delicate, but these eruptions were inflammations, like Job's. This is afterwards called the botch of Egypt (Deu 28:27), as if it were some new disease, never heard of before, and known ever after by that name, Note, Sores in the body are to be looked upon as the punishments of sin, and to be hearkened to as calls to repentance.

IV. The magicians themselves were struck with these boils, Exo 9:11. 1. Thus they were punished, (1.) For helping to harden Pharaoh's heart, as Elymas for seeking to ; pervert the right ways of the Lord; God will severely reckon with those that strengthen the hands of the wicked in their wickedness. (2.) For pretending to imitate the former plagues, and making themselves and Pharaoh sport with them. Those that would produce lice shall, against their wills, produce boils. Note, It is ill jesting with God's judgments, and more dangerous than playing with fire. Be you not mockers, lest your bands be made strong. 2. Thus they were shamed in the presence of their admirers. How weak were their enchantments, which could not so much as secure themselves! The devil can give no protection to those that are in confederacy with him. 3. Thus they were driven from the field. Their power was restrained before (Exo 8:18), but they continued to confront Moses, and confirm Pharaoh in his unbelief, till now, at length, they were forced to retreat, and could not stand before Moses, to which the apostle refers (2Ti 3:9) when he says that their folly was made manifest unto all men.

V. Pharaoh continued obstinate, for now the Lord hardened his heart, Exo 9:12. Before, he had hardened his own heart, and resisted the grace of God; and now God justly gave him up to his own heart's lusts, to a reprobate mind, and strong delusions, permitting Satan to blind and harden him, and ordering every thing, henceforward, so as to make him more and more obstinate. Note, Wilful hardness is commonly punished with judicial hardness. If men shut their eyes against the light, it is just with God to close their eyes. Let us dread this as the sorest judgment a man can be under on this side hell.

Keil-Delitzsch: Exo 9:8-12

The sixth plague smote man and beast with Boils Breaking Forth in Blisters. - שׁחין (a common disease in Egypt, Deu 28:27) from the unusual word שׁחן ( incaluit ) signifies inflammation, then an abscess or boil (Lev 13:18.; 2Ki 20:7). אבעבּעת , from בּוּע , to spring up, swell up, signifies blisters, φλυκτίδες (lxx), pustulae . The natural substratum of this plague is discovered by most commentators in the so-called Nile-blisters, which come out in innumerable little pimples upon the scarlet-coloured skin, and change in a short space of time into small, round, and thickly-crowded blisters. This is called by the Egyptians Hamm el Nil , or the heat of the inundation. According to Dr. Bilharz , it is a rash, which occurs in summer, chiefly towards the close at the time of the overflowing of the Nile, and produces a burning and pricking sensation upon the skin; or, in Seetzen's words, "it consists of small, red, and slightly rounded elevations in the skin, which give strong twitches and slight stinging sensations, resembling those of scarlet fever". The cause of this eruption, which occurs only in men and not in animals, has not been determined; some attributing it to the water, and others to the heat. Leyrer , in Herzog's Cyclopaedia, speaks of the " Anthrax which stood in a causal relation to the fifth plague; a black, burning abscess, which frequently occurs after a murrain, especially the cattle distemper, and which might be called to mind by the name ἄνθραξ , coal, and the symbolical sprinkling of the soot of the furnace."In any case, the manner in which this plague was produced was significant, though it cannot be explained with positive certainty, especially as we are unable to decide exactly what was the natural disease which lay at the foundation of the plague. At the command of God, Moses and Aaron took " handfuls of soot, and sprinkled it towards the heaven, so that it became dust over all the land of Egypt, "i.e., flew like dust over the land, and became boils on man and beast. הכּבשׁן פּיח : soot or ashes of the smelting-furnace or lime-kiln. כּבשׁן is not an oven or cooking stove, but, as Kimchi supposes, a smelting-furnace or lime-kiln; not so called, however, a metallis domandis , but from כּבשׁ in its primary signification to press together, hence ( a ) to soften, or melt, ( b ) to tread down. Burder's view seems inadmissible; namely, that this symbolical act of Moses had some relation to the expiatory rites of the ancient Egyptians, in which the ashes of sacrifices, particularly human sacrifices, were scattered about. For it rests upon the supposition that Moses took the ashes from a fire appropriated to the burning of sacrifices - a supposition to which neither כּבשׁן nor פּיח is appropriate. For the former does not signify a fire-place, still less one set apart for the burning of sacrifices, and the ashes taken from the sacrifices for purifying purposes were called אפר , and not פּיח (Num 19:10). Moreover, such an interpretation as this, namely, that the ashes set apart for purifying purposes produced impurity in the hands of Moses, as a symbolical representation of the thought, that "the religious purification promised in the sacrificial worship of Egypt was really a defilement,"does not answer at all to the effect produced. The ashes scattered in the air by Moses did not produce defilement, but boils or blisters; and we have no ground for supposing that they were regarded by the Egyptians as a religious defilement. And, lastly, there was not one of the plagues in which the object was to pronounce condemnation upon the Egyptian worship or sacrifices; since Pharaoh did not wish to force the Egyptian idolatry upon the Israelites, but simply to prevent them from leaving the country.

The ashes or soot of the smelting-furnace or lime-kiln bore, no doubt, the same relation to the plague arising therefrom, as the water of the Nile and the dust of the ground to the three plagues which proceeded from them. As Pharaoh and his people owed their prosperity, wealth, and abundance of earthly goods to the fertilizing waters of the Nile and the fruitful soil, so it was from the lime-kilns, so to speak, that those splendid cities and pyramids proceeded, by which the early Pharaohs endeavoured to immortalize the power and glory of their reigns. And whilst in the first three plagues the natural sources of the land were changed by Jehovah, through His servants Moses and Aaron, into sources of evil, the sixth plague proved to the proud king that Jehovah also possessed the power to bring ruin upon him from the workshops of those splendid edifices, for the erection of which he had made use of the strength of the Israelites, and oppressed them so grievously with burdensome toil as to cause Egypt to become like a furnace for smelting iron (Deu 4:20), and that He could make the soot or ashes of the lime-kiln, the residuum of that fiery heat and emblem of the furnace in which Israel groaned, into a seed which, when carried through the air at His command, would produce burning boils on man and beast throughout all the land of Egypt. These boils were the first plague which attacked and endangered the lives of men; and in this respect it was the first foreboding of the death which Pharaoh would bring upon himself by his continued resistance. The priests were so far from being able to shelter the king from this plague by their secret arts, that they were attacked by them themselves, were unable to stand before Moses, and were obliged to give up all further resistance. But Pharaoh did not take this plague to heart, and was given up to the divine sentence of hardening.

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 8:20--9:13

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

"As the Egyptian magicians saw nothing more than the finger of God in the miracle which they could not imitate, that is to say, the work of some deity, possibly one of the gods of the Egyptians, and not the hand of Jehovah the God of the Hebrews, who had demanded the release of Israel, a distinction was made in the plagues which followed between the Israelites and the Egyptians, and the former were exempted from the plagues: a fact which was sufficient to prove to anyone that they came from the God of Israel. To make this the more obvious, the fourth and fifth plagues were merely announced by Moses to the king. They were not brought on through the mediation of either himself or Aaron, but were sent by Jehovah at the appointed time; no doubt for the simple purpose of precluding the king and his wise men from the excuse which unbelief might still suggest, viz. that they were produced by the powerful incantations of Moses and Aaron."¹⁵²

Flies (fourth plague) 8:20-32

Moses announced this plague to Pharaoh like the first, in the morning near the Nile River (v. 20; cf. 7:15).

These insects were very annoying, even more bothersome than the gnats.

"When enraged, they fasten themselves upon the human body, especially upon the edges of the eyelids. . . . [they] not only tortured, devoured' (Ps. 68:45) the men, and disfigured them by the swellings produced by their sting, but also killed the plants in which they deposited their eggs . . . ."¹⁵³

"The blood-sucking gadfly or dogfly was something to be abhorred and may in part have been responsible for the great deal of blind men in the land. . . . It might also be noted that the Ichneuman fly, which deposits its eggs on other living things upon which its larvae can feed, was regarded as the manifestation of the god Uatchit."¹⁵⁴

God demonstrated His sovereignty over space as well as nature and time by keeping the flies out of Goshen and off the Israelites (v. 22).¹⁵⁵ Many of the commentators assume that the first three plagues did not afflict the Israelites either (cf. 7:19; 8:2, 16, 17). God distinguished between the two groups of people primarily to emphasize to Pharaoh that Israel's God was the author of the plagues and that He was sovereign over the whole land of Egypt (v. 23).

For the first time Pharaoh gave permission for the Israelites to sacrifice to Yahweh (v. 25). He would not allow them to leave Egypt, however. Pharaoh admitted that Yahweh was specifically the God of Israel ("your God"), but he did not admit that he had an obligation to obey Him.¹⁵⁶

The Egyptians regarded the animals the Israelites would have sacrificed as holy and as manifestations of their gods. Consequently the sacrifices would have been an abomination.¹⁵⁷

". . . we know from excavations that this Pharaoh, Amenhotep II, worshipped bulls."¹⁵⁸

The abomination that the Israelites' sacrifice would have constituted to the Egyptians also may have consisted in the method by which the Israelites would have sacrificed these animals. The Egyptians themselves practiced animal sacrifices, but they had rigorous procedures for cleansing their sacrificial animals before they killed them, which the Israelites would not have observed.¹⁵⁹

Pharaoh agreed to let the Israelites leave Egypt to sacrifice temporarily in the wilderness after Moses had reminded him of the problems involved in sacrificing in Egypt (v. 28). Yet they were not to go very far from Goshen.

Again Pharaoh asked Moses to pray that his God would remove the plague (v. 28; cf. 8:9-10).

"What is new in this fourth of the mighty acts, apart from the nature of the miracle itself, is the separation of the land of Goshen from the effects of miracle (there has been no mention of Goshen's fate in the earlier accounts), the negotiations between Pharaoh and Moses, with each of them setting conditions, and the allusion to the antipathy of the Egyptians to Israel worhsip [sic] (or to Israelite ways, and to Israelites in general)."¹⁶⁰

Murrain (fifth plague) 9:1-7

This plague, apparently some kind of disease like anthrax, was more severe than the preceding ones in that it affected the personal property of the Egyptians for the first time.

"The whole creation is bound together by invisible cords. None can sin or suffer alone. No man liveth or dieth to himself. Our sins send their vibrations through creation, and infect the very beasts."¹⁶¹

All the other plagues had caused the Egyptians irritation or pain to their bodies, but now God began to reduce their wealth.

"The religious implications of this plague are most interesting and instructive. A large number of bulls and cows were considered sacred in Egypt. In the central area of the Delta, four provinces chose as their emblems various types of bulls and cows. A necropolis of sacred bulls was discovered near Memphis which place was known for its worship of both Ptah and a sacred Apis bull. The Apis bull was considered the sacred animal of the God Ptah; therefore, the associated worship at the site of Memphis is readily understood. There was at any one time only one sacred Apis bull. As soon as it died another was chosen to take its place, an event that attracted a great deal of attention in the area of Memphis.¹⁶² The sacred bull was supposed to have been recognized by twenty-eight distinctive marks that identified him as deity and indicated that he was the object of worship.¹⁶³

"Another deity whose worship would have been affected by the impact of this plague was Hathor, the goddess of love, beauty and joy represented by the cow. The worship of this deity was centered mainly in the city of Denderah although its popularity is witnessed by representations both in upper and lower Egypt. This goddess is often depicted as a cow suckling the king giving him divine nourishment. In upper Egypt the goddess appears as a woman with the head of a cow. In another town--Hathor was a woman, but her head was adorned with two horns of a cow with a sun disc between them. Another deity associated with the effects of the plague would be Mnevis, a sacred bull venerated at Heliopolis and associated with the god Re."¹⁶⁴

"Amenhotep II [the Pharaoh of the plagues] surpassed all his predecessors in his fanatical devotion to the worship of animals, and especially of the bull. In 1906 a statue made of sandstone was excavated representing a cow and Amenhotep II leaning his head under its head; he is also depicted kneeling under a cow, drinking its divine milk. He is thus seen as child and slave of the cow goddess. What a threat this must have been to him!"¹⁶⁵

"All" cattle (v. 6) refers to all cattle in the fields (v. 3). Some cattle survived this plague (cf. vv. 19, 20, 22).

The only new element in this fifth report is the notice that Pharaoh sent to Goshen to check on the predicted exclusion of the Israelites' livestock from the epidemic (v. 7).

Boils (sixth plague) 9:8-12

The "soot from a kiln" (v. 8) was significant in two respects. First, the soot was black and symbolized the blackness of skin in the disease linking the cause with the effect. Second, the kiln was probably one of the furnaces in which the Israelites baked bricks for Pharaoh as his slaves. These furnaces became a symbol of Israel's slavery (1:14; 5:7-19). God turned the suffering of the Israelites in the furnace of Egypt so that they and what they produced became a source of suffering to the Egyptians.

"The natural substratum of this plague is discovered by most commentators in the so-called Nile-blisters, which come out in innumerable little pimples upon the scarlet-coloured skin, and change in a short space of time into small, round, and thickly-crowded blisters. This is called by the Egyptians Hamm el Nil, or the heat of the inundation. According to Dr. Bilharz, it is a rash, which occurs in summer, chiefly towards the close at the time of the overflowing of the Nile, and produces a burning and pricking sensation upon the skin; or, in Seetzen's words, it consists of small, red, and slightly rounded elevations in the skin, which give strong twitches and slight stinging sensations, resembling those of scarlet fever' (p. 209). The cause of this eruption, which occurs only in men and not in animals, has not been determined; some attributing it to the water, and others to the heat."¹⁶⁶

"This plague, like previous ones, most assuredly had theological implications for the Egyptians. While it did not bring death, it was serious and painful enough to cause many to seek relief from many of the Egyptian deities charged with the responsibility of healing. Serapis was one such deity. One is also reminded of Imhotep, the god of medicine and the guardian of healing sciences. The inability of these gods to act in behalf of the Egyptian surely must have led to deep despair and frustration. Magicians, priests, princes, and commoners were all equally affected by the pain of this judgment, a reminder that the God of the Hebrews was a sovereign God and superior to all man-made idols."¹⁶⁷

"In this plague account we learn that the magicians were still hard at work opposing the signs of Moses [v. 11]. A new twist, however, is put on their work here. Their problem now is not that they cannot duplicate the sign--something which they would not likely have wanted to do; rather, they cannot stand before Moses because of the boils.' This is apparently intended to show that, like the earlier plagues, this plague did not affect the Israelites, represented here by Moses and Aaron. It also provides a graphic picture of the ultimate failure of the magicians to oppose the work of Moses and Aaron. The magicians lay helpless in their sickbed before the work of Moses and Aaron."¹⁶⁸

This is the first time we read that God hardened Pharaoh's heart (v. 12). If a person continues to harden his own heart, God will then harden it further in judgment (cf. Rom. 1). It is also the first indication that the Egyptian learned men could no longer resist Moses and his God.

"The lesson here is that when one ignores the prompting of the Lord time and time again (see 7:13, 22; 8:15, 19, 32; 9:7), the Lord will confirm that resistance and make belief impossible."¹⁶⁹

Guzik: Exo 9:1-35

Exodus 9 - More Plagues Upon Egypt

A. The fifth plague: Disease on livestock.

1. (1-4) God tells Moses to warn Pharaoh.

Then the LORD said to Moses, "Go in to Pharaoh and tell him, 'Thus says the LORD God of the Hebrews: "Let My people go, that they may serve Me. For if you refuse to let them go, and still hold them, behold, the hand of the LORD will be on your cattle in the field, on the horses, on the donkeys, on the camels, on the oxen, and on the sheep; a very severe pestilence. And the LORD will make a difference between the livestock of Israel and the livestock of Egypt. So nothing shall die of all that belongs to the children of Israel."' "

a. Go in to Pharaoh and tell him: In mercy, God told Moses to give another warning, so that Pharaoh would have opportunity to repent; but Pharaoh ignores this next opportunity also.

b. Let My people go, that they may serve Me: In this appeal, it is clear that God wants Pharaoh to let the children of Israel go for the sake of the LORD Himself, not even so much for the sake of the children of Israel.

i. We must treat each other well not only for the sake of our fellow brother or sister, but also for the sake of the LORD. We owe it to Him even more than we owe it to them.

2. (5-7) The death of the diseased livestock.

Then the LORD appointed a set time, saying, "Tomorrow the LORD will do this thing in the land." So the LORD did this thing on the next day, and all the livestock of Egypt died; but of the livestock of the children of Israel, not one died. Then Pharaoh sent, and indeed, not even one of the livestock of the Israelites was dead. But the heart of Pharaoh became hard, and he did not let the people go.

a. All the livestock of Egypt died: This plague was directed against the Egyptian god Hathor who was thought to be a mother goddess was in the form of a cow. In addition, Egyptian religion considered cattle sacred and the cow was often a symbol of fertility. God shows Pharaoh and all of Egypt that He is mightier than this imagined pagan god.

i. There is a ancient record of a battle the Egyptians lost because their enemies put a herd of cattle in front of their advancing troops. It worked because the Egyptian soldiers would not shoot at the opposing army for fear of accidentally killing the "sacred" cattle.

b. The Pharaoh sent, and indeed, not even one of the livestock of the Israelites was dead: Moses told Pharaoh that the Israelites would be spared, and he cared enough to confirm this. Nevertheless, he did not change his heart when it was proven that Moses and his God were exactly right.

B. The sixth plague: Boils.

1. (8-10) The plague of boils comes without previous announcement.

So the LORD said to Moses and Aaron, "Take for yourselves handfuls of ashes from a furnace, and let Moses scatter it toward the heavens in the sight of Pharaoh. And it will become fine dust in all the land of Egypt, and it will cause boils that break out in sores on man and beast throughout all the land of Egypt." Then they took ashes from the furnace and stood before Pharaoh, and Moses scattered them toward heaven. And they caused boils that break out in sores on man and beast.

a. They caused boils that break out in sores on man and beast: As the third plague in this second set of three, this plague comes without warning. This time, God chose to not mercifully give Pharaoh a previous opportunity to turn.

b. Boils that break out in sores: The idea behind the ancient Hebrew word for boil is "to burn." It has the idea of a swelling, painful, skin inflammation, and as with some of the previous plagues, this one also affects people and animals.

2. (11-12) The effect of the boils on the magicians of Egypt.

And the magicians could not stand before Moses because of the boils, for the boils were on the magicians and on all the Egyptians. But the LORD hardened the heart of Pharaoh; and he did not heed them, just as the LORD had spoken to Moses.

a. The magicians could not stand before Moses because of the boils: This plague was probably directed against the Egyptian god Imhotep, who was said to be the god of medicine; even those who would be thought of as closest to the Egyptian gods (the court magicians) were stricken with this plague.

C. The seventh plague: Hail.

1. (13-21) Moses warns Pharaoh and the Egyptians of the plague of hail.

Then the LORD said to Moses, "Rise early in the morning and stand before Pharaoh, and say to him, 'Thus says the LORD God of the Hebrews: "Let My people go, that they may serve Me, for at this time I will send all My plagues to your very heart, and on your servants and on your people, that you may know that there is none like Me in all the earth. Now if I had stretched out My hand and struck you and your people with pestilence, then you would have been cut off from the earth. But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. As yet you exalt yourself against My people in that you will not let them go. Behold, tomorrow about this time I will cause very heavy hail to rain down, such as has not been in Egypt since its founding until now. Therefore send now and gather your livestock and all that you have in the field, for the hail shall come down on every man and every animal which is found in the field and is not brought home; and they shall die."' " He who feared the word of the LORD among the servants of Pharaoh made his servants and his livestock flee to the houses. But he who did not regard the word of the LORD left his servants and his livestock in the field.

a. I will send all My plagues to your very heart: In this extended warning, God lets Pharaoh know who is in control. As bad as it has been, it has only been by God's mercy that Pharaoh and Egypt have not been cut off from the earth.

b. That I may show My power in you, and that My name may be declared in all the earth: In this bold declaration, God tells Pharaoh through Moses that his resistance is being used for God's glory.

i. If Pharaoh thinks he is accomplishing anything with his resistance against God, he is dead wrong. All his stubborn rebellion will merely glorify the LORD more in the end.

c. Gather your livestock and all that you have in the field: God invites Pharaoh and the Egyptians to trust Him by recommending precautions before the plague. Some took God's invitation and spared their livestock, but others did not.

2. (22-26) A plague of hail and lightning bringing fire from the heavens.

Then the LORD said to Moses, "Stretch out your hand toward heaven, that there may be hail in all the land of Egypt; on man, on beast, and on every herb of the field, throughout the land of Egypt." And Moses stretched out his rod toward heaven; and the LORD sent thunder and hail, and fire darted to the ground. And the LORD rained hail on the land of Egypt. So there was hail, and fire mingled with the hail, so very heavy that there was none like it in all the land of Egypt since it became a nation. And the hail struck throughout the whole land of Egypt, all that was in the field, both man and beast; and the hail struck every herb of the field and broke every tree of the field. Only in the land of Goshen, where the children of Israel were, there was no hail.

a. There was hail, and fire mingled with the hail, so very heavy that there was none like it: This would have been the most frightening plague thus far. The Egyptians must have believed that the wrath of God poured down from heaven in all severity.

b. The hail struck throughout the whole land of Egypt: This plague was directed against several Egyptian gods. Notable among them would was Nut, the sky goddess.

3. (27-35) Pharaoh falsely repents and his heart grows harder.

And Pharaoh sent and called for Moses and Aaron, and said to them, "I have sinned this time. The LORD is righteous, and my people and I are wicked. Entreat the LORD, that there may be no more mighty thundering and hail, for it is enough. I will let you go, and you shall stay no longer." So Moses said to him, "As soon as I have gone out of the city, I will spread out my hands to the LORD; the thunder will cease, and there will be no more hail, that you may know that the earth is the Lord's. But as for you and your servants, I know that you will not yet fear the LORD God." Now the flax and the barley were struck, for the barley was in the head and the flax was in bud. But the wheat and the spelt were not struck, for they are late crops. So Moses went out of the city from Pharaoh and spread out his hands to the LORD; then the thunder and the hail ceased, and the rain was not poured on the earth. And when Pharaoh saw that the rain, the hail, and the thunder had ceased, he sinned yet more; and he hardened his heart, he and his servants. So the heart of Pharaoh was hard; neither would he let the children of Israel go, as the LORD had spoken by Moses.

a. I have sinned this time. The LORD is righteous, and my people and I are wicked: These are picture perfect words of repentance from Pharaoh, but true repentance hasn't worked its way into his heart. Pharaoh is grieved at the consequences of sin, but not the sin itself.

b. I know that you will not yet fear the LORD God: Moses' response to Pharaoh shows that he is starting to learn and to discern. Moses knew the promise to touch Pharaoh's firstborn (Exodus 4:22-23) had not yet been fulfilled.

c. He sinned yet more; and he hardened his heart: Hardening our hearts against God is sin; failing to repent when God graciously answers our plea is to and to ignore His rich mercy is to sin yet more.

© 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 9 (Chapter Introduction)

Overview

Exo 9:1, The murrain of beasts; Exo 9:8, The plague of boils and blains; Exo 9:13, The message of Moses about the hail; Exo 9:22, The plague of hail; Exo 9:27, Pharaoh sues to Moses, but yet is hardened.

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 9 (Chapter Introduction)

CHAPTER 9

God threatens to smite his cattle with a pestilence, Exo 9:1-3 ; but spares Israel’ s, Exo 9:4 . Appoints a time for the execution hereof, Exo 9:5 ; wherein the Egyptians’ cattle dies, Exo 9:6 . Pharaoh’ s obstinacy, Exo 9:7 . God strikes all Egypt with boils, which is the sixth plague, Exo 9:10 . The magicians are not able to stand before Moses, Exo 9:11 . Pharaoh’ s heart hardened according to the word of the Lord, Exo 9:12 . God commands Moses to repeat his message, Exo 9:13 ; and threatens Pharaoh with more grievous plagues, Exo 9:14 . God’ s end in raising up Pharaoh, Exo 9:16 . The seventh plague, viz. hail and rain, Exo 9:18 . God’ s counsel for the securing of their cattle, Exo 9:19 . The execution of this plague, Exo 9:23 . The effects of it, Exo 9:25 . The land of Goshen is preserved, Exo 9:26 . Pharaoh’ s confession, Exo 9:27 . Moses’ prayer for him, Exo 9:29 . He foretells Pharaoh’ s obstinacy, Exo 9:30 . By Moses’ s entreaty the plague is stayed, Exo 9:33 . Pharaoh’ s heart remains hardened, Exo 9:34,35 .

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 9 (Chapter Introduction)

(Exo 9:1-7) The murrain of beasts.

(Exo 9:8-12) The plague of boils and blains.

(Exo 9:13-21) The plague of hail threatened.

(Exo 9:22-35) The plague of hail inflicted.

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 9 (Chapter Introduction)

In this chapter we have an account of three more of the plagues of Egypt. I. Murrain among the cattle, which was fatal to them (Exo 9:1-7). II. Boils upon man and beast (Exo 9:8-12). III. Hail, with thunder and lightning. 1. Warning is given of this plague (Exo 9:13-21). 2. It is inflicted, to their great terror (Exo 9:22-26). 3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word (Exo 9:27, 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

Bibliography

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

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C." Journal of the American Oriental Society 74 (1954):222-33.

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

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Aling, Charles F. "The Biblical City of Ramses." Journal of the Evangelical Theological Society 25:2 (June 1982):129-37.

Allen, Ronald B. "The Bloody Bridegroom' in Exodus 4:24-26." Bibliotheca Sacra 153:611 (July-September 1996):259-69.

_____. "The Pillar of the Cloud." Bibliotheca Sacra 153:612 (October-December 1996):387-95.

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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 9 (Chapter Introduction)

INTRODUCTION TO EXODUS 9

This chapter relates the plague of murrain upon the cattle, and which yet was not upon the cattle of the Israelites, Exo 9:1 and the plague of boils and blains on man and beast, Exo 9:8 and Pharaoh's heart being hardened, Moses is sent to him with a message from the Lord, threatening him that all his plagues should come upon him, and particularly the pestilence, if he would not let Israel go; and signifying, that to show his power in him, and declare his name throughout the earth, had he raised him up, and a kind of amazement is expressed at his obstinacy and pride, Exo 9:12, and he is told that a terrible storm of hail should fall upon the land, and destroy all in the field; wherefore those that regarded the word of the Lord got their cattle within doors, but those that did not took no care of them, Exo 9:18 and upon Moses's stretching out his hand, when ordered by the Lord, the storm began, and destroyed every thing in the field throughout the land, excepting the land of Goshen, Exo 9:22 upon which Pharaoh sent for Moses and Aaron, acknowledged his sin, and the justice of God, begged they would entreat for him, which Moses did; but when the storm was over, Pharaoh's heart was still more hardened, and he refused to let the people go, Exo 9:27.