A SURVEY OF THE BIBLE

(“The Book of Exodus”) (I)


Exodus 1:8-14; 6:1-9; 20:1-6 (NASU)


13“The Egyptians compelled the sons of Israel to labor rigorously; 14and … made their lives bitter with hard labor in mortar and bricks and at all kinds of labor in the field …”

(Exodus 1:13-14)


5(God said to Moses) “I have heard the groaning of the sons of Israel, because the Egyptians are holding them in bondage, and I have remembered My covenant.”

(Exodus 6:5)


1“Then God spoke all these words, saying, 2‘I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” (Exodus 20:1-2)



  1. A BRIEF INTRODUCTORY OVERVIEW OF THE BOOK OF EXODUS

    (1) The Book of Exodus picks up where the Book of Genesis left off – even though there is a historical gap between the two of about four hundred years.1

    (a) For example, the very last verse of the Book of Genesis says that, “Joseph died at the age of one hundred and ten years; and … was embalmed and placed in a coffin in Egypt” (c.f. Genesis 50:26). The Book of Exodus then opens by listing all the names of the sons of Jacob who went down with him to Egypt (c.f. Exodus 1:1-5) – and then says, in verse six, that “Joseph died, and all his brothers and all that generation” (c.f. Exodus 1:6).

    (b) The Book of Genesis ends with Abraham’s descendants living in Egypt (c.f. Genesis 50:14), while the Book of Exodus opens by telling us how they became slaves – saying in verse eight that, “a new king arose over Egypt, who did not know Joseph” (c.f. Exodus 1:8).

    This could either mean that the new king had never heard of Joseph – or that he was not aware of all that Joseph had done to help preserve Egypt during a national calamity – or, more likely, that he simply chose to ignore Joseph’s contribution to his country’s survival.

    In any event, THE POINT IS that Joseph’s past role in Egyptian history pulled no weight with this new king – as evidenced by the fact that he enslaved Joseph’s people, and “made their lives bitter with hard labor” (v. 14) (c.f. Exodus 1:9-14).

    (c) Along these lines, we need to remember that God told Abraham, back in Genesis chapter fifteen, that his descendants would be 13“strangers in a land that (was) not theirs, where they (would) be enslaved and oppressed (for) four hundred years” – after which, however, 14“they (would) come out with many possessions” (c.f. Genesis 15:13-14). In other words, at the end of four hundred years, his descendants would cease to be slaves and leave Egypt.

    The Book of Exodus tells us how all that happened – i.e. not only how Abraham’s descendants came to be slaves in Egypt – but more importantly, how they were set free!

    (d) Finally, the Book of Genesis closes with Joseph’s testimony of faith regarding God’s covenant promise to give Abraham’s descendants a land of their own (c.f. Genesis 12:1; 15:18-21; 17:8). For we’re told that 24“Joseph said to his brothers, ‘I am about to die, but God will surely take care of you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob. 25… God will surely take care of you, and you shall carry my bones up from here’” (c.f. Genesis 50:24-25).

    The Book of Exodus tells us how God began to do what Joseph believed He was going to do. In fact, this testimony earned Joseph a place in “Faith’s Hall of Fame”, in Hebrews chapter eleven – where we’re told that, “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones” (c.f. Hebrews 11:22). (By the way, this is the only place in Scripture where the word “exodus” is actually used in a sentence.)

    (2) Major events in the Book of Exodus include – (a) Moses’ encounter with God at the burning bush on or near Mount Horeb (which is another name for Mount Sinai). It is here that God, for the first time, declares His memorial name to be “Yahweh” or “Jehovah” (that is, “I AM”) (c.f. Exodus 3-4).

    (b) Another major event involves the ten plagues that fell on Egypt. These plagues were part of a one-sided duel, not just between the Lord and Pharaoh, but between Yahweh and the gods of Egypt (c.f. Exodus 7-11). This contest eventually ended with God’s covenant people being set free.

    (c) Then there’s the confrontation at the Red Sea – where God parts the waters, allowing His people to pass through safely on dry ground – but drowns the Egyptians when they try to follow (c.f. Exodus 14-15). Afterwards, Moses writes a song to commemorate this great event (which is a picture of our salvation, by the way), saying in part: “I will sing to the Lord, for He is highly exalted; the horse and its rider He has hurled into the sea” (c.f. Exodus 15:2).

    (d) God provides manna in the wilderness to feed His covenant people (c.f. Exodus 16) – and quenches their thirst with water from a rock (c.f. Exodus 17) – both of which turn out to be pictures of Christ, according to the New Testament (c.f. John 6:31-35; I Corinthians 10:3-4).

    (e) There’s the giving of the Ten Commandments at Mount Sinai (c.f. Exodus 20) – and the incident with the golden calf, which prompted one writer to quip that “the people were breaking God’s laws as fast as He could write them” (c.f. Exodus 32).

    (f) Finally, much of the last half of the Book of Exodus is devoted to precise instructions regarding the construction of the Tabernacle, and how God was to be worshipped (c.f. Exodus 25-31, 35-40).

    (3) The title “Exodus” is quite appropriate for this second book of the Pentateuch, (a) since it obviously refers to THE major event of the first half of the book – namely, Israel’s miraculous departure, or exit, or “exodus” from Egypt following four hundred years of being enslaved.2

    (b) Although Moses is the human instrument who brings about Israel’s release from Egyptian slavery, the exodus is clearly a work of Almighty God from start to finish. What’s more, it becomes one of THE cornerstone events of Israel’s history! Even an event to which God Himself refers again and again, either directly, or through various biblical writers – as evidence of His great power and covenant faithfulness, saying beforehand (for example): “you shall know that I am the Lord your God, (when I bring) you out from under the burdens of the Egyptians” (c.f. Exodus 6:7) – and then afterwards: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (c.f. Exodus 20:2).

    (c) References to the Exodus, and God bringing His covenant people out of slavery, occur dozens and dozens of times throughout the remainder of Scripture. In fact, the exodus event is also a picture of our redemption – a picture of God setting us free from our enslavement to sin (c.f. Romans 6:1-23), through that One who is greater than Moses (c.f. Hebrews 3:1-3) – namely, our Savior and Deliverer, Jesus Christ!

    (4) The Book of Exodus can be outlined, or broken down, or summarized in several ways.

    (a) For example, one simple way to remember what the book is about is by its two broad themes – since the first eighteen chapters essentially summarize the events leading up to, and right after Israel’s exodus from Egypt (c.f. Exodus 1-18) – while the last twenty-two chapters deal with the giving of the Law at Mount Sinai, including instructions for (as well as the actual building of) the Tabernacle (c.f. Exodus 19-40).

    (b) Another easy way to remember the general flow of the book is by geography.3 For example, in chapters one through twelve the people of Israel are still in Egypt (c.f. Exodus 1-12) – in chapters thirteen through eighteen they have been set free, and are on their way to Mount Sinai (c.f. Exodus 13-18) – and finally, in chapters nineteen through forty, we find them encamped at the foot of Mount Sinai (c.f. Exodus 19-20).

    (c) Regardless of how one decides to breakdown or summarize the book, it ends the same way – i.e. with the completion of the Tabernacle, according to God’s precise instructions (c.f. Exodus 40:17-33) – and the glory of the Lord filling it, so that even Moses could not enter the tent of meeting (c.f. Exodus 40:34-35). After which we’re told (in the last three verses of the book) that: 36“Throughout all their journeys whenever the cloud was taken up from over the tabernacle, the sons of Israel would set out; 37but if the cloud was not taken up, then they did not set out until the day when it was taken up. 38For throughout all their journeys, the cloud of the Lord was on the tabernacle by day, and there was fire in it by night, in the sight of all the house of Israel” (c.f. Exodus 40:36-38).

    (5) To summarize, then, (a) the Book of Exodus begins in Egypt and ends at Mount Sinai. It begins with Abraham’s descendants numbering seventy people in all (c.f. Exodus 1:5), and ends with them being a great multitude of well over six hundred thousand (which is a partial fulfillment of God’s covenant promise to make Abraham’s descendants as numerous as the stars in the sky) (c.f. Genesis 15:5; Exodus 12:37). It begins with Abraham’s descendants being enslaved (c.f. Exodus 1:10-11), and ends with them being a freed people. It begins with them having no land of their own, and ends with them on their way to the land God promised them by covenant (c.f. Genesis 12:7; Exodus 13:5).

    (b) At Mount Sinai God gives His people the Feast of Passover (c.f. Exodus 12) (which Jesus will eventually transform into the Lord’s Supper) (c.f. Luke 22:15-20) – His Ten Commandments, along with other laws to govern the lives of His covenant people (c.f. Exodus 21-24) – and a center of worship, known as the Tabernacle (c.f. Exodus 25:9), or tent of meeting (c.f. Exodus 40:1-2), where His presence will dwell with His people in a special way (c.f. Exodus 25-40).

    (c) In doing all these things, the Lord is fulfilling His most basic covenant promise of all – namely, to be the God of Abraham and his descendants, and to take them for His people (c.f. Genesis 17:7). Hence, He tells Moses in chapter six: 6“Say … to the sons of Israel, ‘I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will … redeem you with an outstretched arm and with great judgments. 7Then I will take you for My people, and I will be your God …’” (c.f. Exodus 6:6-7) – and again, in chapter twenty-nine: 44“I will consecrate the tent of meeting and the altar; I will also consecrate Aaron and his sons to minister as priests to Me. 45(And) I will dwell among the sons of Israel and … (I will) be their God …” (c.f. Exodus 29:44-45).


    1. MOSES’ PLACE IN THE BOOK OF EXODUS

    (1) Moses is traditionally thought to have been the human author of the Book of Exodus (as well as the other four books of the Pentateuch) – for reasons we went over in an earlier message,4 and will not repeat here (see Jesus’ comments in Mark 7:10 and 12:26).

    (2) Moses’ name appears over two hundred and sixty times in the Book of Exodus5 – making him far and away the most dominate character (except for God, of course).

    The name “Moses” means “to draw out”6 – and according to chapter two, was given to him by “the daughter of Pharaoh”, who found him floating among “the reeds” of the Nile River in a “basket”, and adopted him as her own son. Verse ten tells us that “she named him Moses … because (she said) ‘I DREW HIM OUT of the water’” (c.f. Exodus 2:1-10).

    Names are often significant in Scripture – since they frequently describe a person’s character, or even sum up their life (c.f. I Samuel 25:25; Matthew 1:21). Moses’ name is no exception – for not only was he “DRAWN OUT” of the waters of the Nile as an infant (c.f. Exodus 2:10) – he was also “DRAWN OUT” of Egypt and sent to Midian after he murdered an Egyptian (c.f. Exodus 2:11-15) – only to be “DRAWN OUT” of Midian some forty years later, and sent back to Egypt in order that he might be used by God to “DRAW” the people of Israel “OUT” of four hundred years of slavery (c.f. Exodus 3:9-10)!

    (3) It’s Moses’ role as a mediator between God and man, however, that is of most interest to us here in the Book of Exodus. For in carrying out this role, Moses becomes a type of Christ (c.f. I Timothy 2:5).

    (a) You might recall that his first attempt at mediation failed miserably. I’m referring to the incident in chapter two, where we’re told that, 11“when Moses had grown up … he saw an Egyptian beating a Hebrew, one of his brethren. 12So he looked this way and that, and when he saw … no one around, he struck down the Egyptian and hid (his body) in the sand. 13… the next day (when he was out and about, he saw) two Hebrews … fighting with each other; and he said to the offender, ‘Why are you striking your companion?’ 14But (the man) said, ‘Who made you a prince or a judge over us? Are you (going) to kill me (like) you killed the Egyptian?’ …” (c.f. Exodus 2:11-14).

    One reason this first attempt at mediation failed is because Moses tried to do it in his own strength, using human methods. Another reason is because it wasn’t God’s time yet. It’s interesting to note, however, that the Lord had already put it in Moses’ heart to try and do something to help his people, long before He “officially” called him to deliver them from slavery – this time by His power, and by His methods, and in His time. (There’s an obvious lesson here for all of us.)

    (b) As God’s chosen “servant” (c.f. Hebrews 3:5), and in His strength, Moses mediated judgment against Pharaoh and the nation of Egypt.7

    It was Moses who spoke to Pharaoh on God’s behalf (although Aaron is the one who actually did most of the talking), saying (at least nine times): “Thus says the Lord, the God of Israel, ‘Let My people go …’” (c.f. Exodus 5:10) (note the covenant clause – i.e. that God speaks of Israel as “My people” – that’s covenant language!). And then, when Pharaoh refused, Moses warned him of what God was about to do – in the form of a plague, or judgment (c.f. Exodus 7:16-18).

    It’s also interesting to note that Aaron’s relationship to Moses through all this illustrates Moses’ relationship to God – i.e. Aaron functions as a mediator between Moses and Pharaoh, much like Moses functioned as a mediator between God and Pharaoh (c.f. Exodus 4:14-16).

    In any event, from turning the waters of the Nile into blood (c.f. Exodus 7:14-25) – to the death of Egypt’s firstborn (c.f. Exodus 11:1-10; 12:29-32) – to drowning Pharaoh’s army in the Red Sea (c.f. Exodus 14:26-30) – God used Moses to mediate between Himself and Pharaoh, AND to mete out judgment upon the nation of Egypt because they had enslaved His people, and made their lives so very miserable!

    (c) At the same time, Moses was also a mediator in the sense that he was the one through whom God brought about deliverance for the people of Israel.7

    It was Moses to whom God said: “… I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt” (c.f. Exodus 3:10) (note again the covenant reference) (c.f. Genesis 17:7).

    It was Moses who went to the people of Israel and said, “God has heard your cries, and seen your affliction; and very soon He is going to deliver you from your slavery” – after which we’re told that the people, “bowed low and worshipped” (c.f. Exodus 4:29-31).

    It was Moses whom the Lord kept sending back to Pharaoh, again and again, saying, “Let My people go, that they may serve Me’” (c.f. Exodus 8:1). (Note that we cannot serve God so long as we are enslaved in sin!)

    It was through Moses that the Passover was instituted, so that the firstborn of Israel did not die the same night the Lord went through the land of Egypt killing the firstborn of the Egyptians (c.f. Exodus 12:1-32).

    And it was through Moses that the Lord led His people (i.e. the descendants of Abraham, Isaac, and Jacob) from the land of Egypt, to the shores of the Red Sea – and later to the foot of Mount Sinai (c.f. Exodus 14:1-2; 19:1-2).

    Always it is Moses through whom God works. Each step of the way it is Moses through whom the Lord brings about the deliverance (or salvation) of His people. Always it is Moses through whom the Lord provides for the daily needs of His people. So that, later, in the Book of Numbers, when Aaron and Miriam challenge Moses’ role as mediator between God and His people, saying, “Has the Lord … spoken only through Moses? Has He not spoken through us as well?”, God rebukes them most severely, saying (in part): “I speak with prophets through visions and dreams; but I speak with Moses face to face! Why, then, are you challenging his authority?” (c.f. Numbers 12:1-15).

    (d) Finally, it is through Moses that God gives the revelation of His Law to His recently redeemed people.7

    It is Moses who goes up Mount Sinai, and returns with God’s Ten Commandments (c.f. Exodus 20:1-17; 24:12).

    It is Moses who is given the responsibility of teaching God’s people, not only the Ten Commandments, but all the other laws found throughout the Book of Exodus (c.f. Exodus 21-24), as well as the rest of the Pentateuch.

    It is Moses who is so identified with that Law of God that Scripture itself often refers to it as “the law of Moses” (c.f. Joshua 8:31; John 7:23; I Corinthians 9:9).

    Hence, the Gospel of John says that “the Law was given through Moses” (c.f. John 1:17). And the Book of Exodus tells us how and when that happened.


    (C) FORESHADOWINGS OF OUR REDEMPTION

    As we bring this study to a close, let’s consider (very briefly) how some of the events and images found in the Book of Exodus foreshadow (or illustrate) various aspects of our redemption in Christ (keeping in mind that this is a sampling, not an exhaustive list).

    (1) For example, Abraham’s descendants were God’s covenant people long before the exodus ever took place. In the same way, you and I were God’s elect people long before we were saved! To put it another way, election precedes redemption (not the other way around) – just like God’s covenant with Israel preceded their deliverance from Egypt! Indeed, He saved us precisely because He chose us in Christ before the foundations of the world were laid (c.f. Ephesians 1:4-5).

    (2) Second, the slavery of Israel to the Egyptians is a picture of our slavery to sin. Moreover, just as they were helpless to free themselves from that slavery without divine help – so you and I were helpless to free ourselves from our enslavement to sin apart from God’s intervention. Hence, the New Testament says we have been saved “by grace” (c.f. Ephesians 2:5).

    (3) Third, the exodus of Israel out of Egypt is a picture our redemption from sin. Just as Israel left Egypt behind, to begin a new life – so the New Testament says that we are new creatures in Christ, for whom the old things have passed away, and new things have come (c.f. II Corinthians 5:17).

    (4) Fourth, just as God sent Moses to deliver His covenant people from their slavery in Egypt, so He has sent His Son Jesus Christ to deliver us from our slavery to sin. In other words, just as Israel needed someone to deliver them from physical bondage – so we needed someone to deliver us from our spiritual bondage. Hence, the New Testament says that Jesus came to “save His people from their sins” (c.f. Matthew 1:21). (Note the covenant language – i.e. “His people”!)

    (5) Finally, just as God “passed over” those homes where the blood of the Passover lamb had been spread on the doorposts and lintels – so God “passes over” us and spares us, by virtue of the blood of Christ spread on the doorposts and lintels of our hearts by faith. Hence, the New Testament calls Jesus “the Lamb of God” (c.f. John 1:29) – while also declaring that He is “our Passover (Lamb)” (c.f. I Corinthians 5:7).

    (6) In light of these things, let us never again read the Book of Exodus with indifference – or allow ourselves to become bored by any of its passages. Instead, let us search for Christ in its pages – and rejoice in the pictures of redemption we find, from the birth of Moses (c.f. Exodus 2), to the glory of the Lord filling the Tabernacle (c.f. Exodus 40).



    BIBLIOGRAPHY


    1Mathison: From Age to Age (The Unfolding of Biblical

    Eschatology); p. 50.

    2The New Geneva Study Bible: Introduction to the Book

    of Exodus; p. 91.

    3MacArthur: The MacArthur Bible Handbook; p. 25.

    4http://www.wpcpca.org/Archive/07-26-09-pm.html

    5BCS: Strong’s Concordance; Word #4872.

    6English Standard Study Bible: Footnote on Exodus 2:10;

    p. 146.

    7The New Geneva Study Bible: Introduction to the Book

    of Exodus; p. 92.