A 1:1-2:10. THE BONDAGE OF ISRAEL BEGUN.
B 2:11-14:31. FREEDOM EFFECTED.
A 15:1-21. THE BONDAGE OF ISRAEL ENDED.
B 15:22-40:38. FREEDOM USED.
EXODUS. Greek, the way out, or going out. Heb. Ve'alleh shemoth = "These are the names". It is he Book of Redemption (Ex.6:6; 15:13). Hence the work of redemption is caled "Exodus" (Gr. Luke 9:31, "decease") and its types are types of Redemption. Yah, the name of the Redeemer, occurs first in Ex.15:2, and in the Psalms, in the Exodus Book (Ps.68:4)
The common chronology places the date of this event at 1491 B.C.
The history of the exodus itself commences with the close of that of the 10 plagues. In the night in which, at midnight, the first-born were slain, Ex.12:29, Pharaoh urged the departure of the Israelites, vv.31,32. They at once set forth from Rameses, vv.37,39, apparently durng the night, v.42, but toward morning on the 15th day of the first month, Num.33:3. They made 3 journeys, and encamped by the Red Sea. Here Pharaoh overtook them, and the great miracle occured by which they were saved, while the purser and his army were destroyed.
A A¹ 1:1-7. Israel's sons. Their increase. B¹ 1:8-11. Pharaoh's policy. A² 1:12. Israel's sons. Their increase. B² 1:13-22. Pharaoh's policy. A³ 2:1-10. Israel's sons. The birth of Moses.
1: Now (the conj. "now"="and", thus connecting Exodus closely with Genesis: Leviticus, Numbers, and Deuteronomy begin in the same way. Thus the Pentateuch is one Book. For the relationship of Exodus to the other Books of the Pentateuch see: Introduction) these are the names of the children (=sons; and so throughout O.T.) of Israel (thus Redemption is connected with names., cp.1:1-4 with 39:6,7,8-14. The name of the Redeemer is published throughout. He reveals His name-3:14,15; 6:3; 33:19; 34:5-7. Moses speaks to Pharaoh in His name-5:23. Pharaoh raised up to add glory to it-9:16. Law given in the name of Yahaveh-20:2. His name in the Angel-23:21. God knows Moses by his name-33:12,17. Bezaleel and Aholiab &c.-31:26; 35:30,34. Names of Israel's sons:1:1-4; 28:9-12,15-21; 39:6,7,8-14), which came into Egypt (cp. Gen.46); every man and his household came with
Jacob.
2: Reuben (the order is 6 sons of Leah, 1 of Rachel, 2 of Bilhah, and 2 of Zilphah. Note the introversion of these four), Simeon, Levi, and Judah,
3: Issachar, Zebulun, and Benjamin,
4: Dan, and Naphtali, Gad, and Asher.
5: And all the souls that came out of the loins of Jacob
were seventy souls (see Gen.46:10, Deut.10:22, and Acts 7:14): for Joseph was in Egypt already.
1635 B.C.
6: And Joseph died, and all his brethren, and all that
generation. (Levi survived him about 23 years. Cp. Gen.50:26, Ex.6:16)
7: And (5 "ands" greatly emphasising each particular. #5=the number of grace) the sons of Israel were fruitful (like as trees), and increased
abundantly (swarmed as fishes), and multiplied (cp. Gen.1:28), and waxed exceeding mighty (repeated for emphasis); and the land was filled with them.
8: Now there arose (Heb. kûm, stood up. Always denotes a standing up in place of another whom he removed. See Dan.2:31,39,44; 3:24) up a new king (a fresh dynasty) over Egypt, which knew not Joseph.
"New" here is used in the sense of being quite different from what proceeded. See Deut.32:17. Judg.5:8, and cp. heteros in Acts 7:18, "another" of a different kind (not allos, another of the same kind). This Pharaoh was of a different race and dynasty, as shown by Josephus, who says, "the crown being come into another family" (Ant.ii,9).He was the Assyrian of Isa.52:4. It was intended to include a list of Pharaoh's mentioned in Genesis and Exodus, and an elaborate table had been drawn up. But, as the data are still incomplete, and scholars and explorers are not fully agreed, it is felt to be wiser to postpone a subject which is still a subject of controversy.
The title "Pharaoh", being an apellative, leaves the dynasties and individuals referred to open to question and doubt.
Of only one thing we are assured; that, when the real facts have been discovered, they will be confirmed and attested by "the Scriptures of Truth".
9: And he said to his people, "Behold, the people of the
sons of Israel are more and mightier than we:
10: Come on, let us deal wisely (=diplomatically) with them (the wisdom of Egypt ended in Pharaoh having
to bring up, educate, and prepare the very man who was to
accomplish what he feared. Cp. Job 5:13. Prov.19:21; 21:30. Ps.33:10,11. Zoan was the capital of Egypt, and noted for
wisdom. But cp. God's comment in Isa.19:11,13 and
Ps.78:12,13); lest they multiply, and it come to pass, that, when there falls out any war, they join also to our enemies, and fight against us, and so get them up out of the land."
11: Therefore they did set over them taskmasters to
afflict them with their burdens (Heb.sårei missim is Egyptian for chiefs or tribute, allotters and exactors of labor). And they built for Pharaoh treasure (=store, all known and named) cities, Pithom (so the Egyptian Pa-Tum, the abode of the god Tum = the Greek Heroopolis = city of the store houses) and Raamses
(said to be so called because built by Ramases II, but not certain).
12: But the more they afflicted them, the more they increasingly multiplied and grew. And they were grieved (=filled with alarm) because of the children of Israel.
13: And the Egyptians made the sons of Israel to serve
with rigour (=crushingly):
14: And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was crushingly.
15: And the king of Egypt spoke to the Hebrew midwives, of which the name of the one was Shiphrah
(=brightness), and the name of the other Puah (=splendid):
16: And he said, "When you all do the office of a midwife to the Hebrew women, and see them upon the stools (=two stones, probably the stone bath in which the children were bathed); if it be a son, then you all shall kill him (this is another assault of Satan, to destroy the male children, and so prevent "the Seed of the woman" from coming into the world. See explanation at Gen.3:1. But God intervened by providing the Hebrew midwives, and preserving and preparing Moses ): but if it be a daughter, then she shall live."
17: But the midwives feared God (Eth ha-'Elohim) (very emphatic for the true or triune God), and did not as the king of Egypt commanded them, but saved the men children alive.
18: And the king of Egypt called for the midwives, and
said to them, "Why have you all done this thing, and have
saved the men children alive?"
19: And the midwives said to Pharaoh, "Because the Hebrew women are not as the Egyptian women; for they are lively,
and are delivered before the midwives come in to them."
20: Therefore God (Elohim) dealt well with the midwives: and the people multiplied, and waxed very mighty.
21: And it came to pass, because the midwives feared God
(Elohim), that he made them houses (=families, or progeny).
22: And Pharaoh charged all his people, saying, "Every son that is born you all shall cast into the river, and every daughter you all shall save alive."
A³ c 1-3. The child concealed. d 4. The sister watching. c 5,6. The child discovered. d 7-10. The sister interposing.
1: And there went a man (Amram=an exhalted peoples, see 6:16-20) of the house (=lineage) of Levi, and took to wife a daughter of Levi.
1571 B.C.
2: And the woman conceived, and bare a son (Moses was the 7th from Abraham, Abraham the 7th from Heber, Enoch the 7th from Adam. #7=spiritual completeness. Miriam already born-v.4. Num.26:59. Also Aaron-7:7): and when she saw him that he was a goodly child (="beautiful to God"=divinely fair), she hid him three months. (This was "by faith"-Heb.11:23. Therefore she must have "heard" from God-Rom.10:17 and Heb.11:7, or it would have been through affection or fancy. All the steps taken-vv.2-4 were the result of believing what she had heard from God.)
3: And when she could not longer hide him, she took for
him an ark (cp. Gen.6:14) of bulrushes (=papyrus, made from the same Divine instructions as Noah's-Rom.10:17), and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags (reeds) by the river's brink.
4: And his sister (Miriam) stood afar off, to know what would be done to him.
5: And the daughter of Pharaoh came down to wash herself
at the river; and her maidens walked along by the river's
side; and when she saw the ark among the reeds, she sent
her maid to fetch it.
6: And when she had opened it, she saw the child: and,
behold, a babe weeping. And she had compassion on him (It was that tear that lay the defeat of the enemy, the preservation of the Nation, the faithfulness of Yahaveh's Word, the bringing to naught "the wisdom of Egypt", and the comming of "the Seed of the woman"-Gen.3:15. Cp. 1:10 and Job 5:12,13), and said, "This is one of the Hebrews' children."
7: Then said his sister to Pharaoh's daughter, "Shall I go and call to you a nurse of the Hebrew women, that she may nurse the child for you?"
8: And Pharaoh's daughter said to her, "Go." And the maid went and called the child's mother.
9: And Pharaoh's daughter said to her, "Take this child
away, and nurse it for me, and I will give you your wages." And the woman took the child, and nursed it.
10: And the child grew, and she brought him to Pharaoh's
daughter, and he became her son. And she called his name
Moses (probably Egyptian water-saved, or Heb. drawn out of the water. No record of his Hebrew name): and she said, "Because I drew him out of the water."
11: And it came to pass in those days, when Moses was
grown (and learned in all the wisdom of Egypt, but not yet of God), that he went out to his brethren (Acts 7:23 "it came to his heart"), and looked on their burdens (more than merely saw=regarded with lively
sympathy): and he spied a man, an Egyptian,
smiting (see v.12) an Hebrew, one of his brethren.
12: And he looked this way and that way, and when he saw
that there was no man (i.e. to help. Cp. same words in Isa.59:16; 63:5, and context there), he slew the Egyptian, and hid him in the sand. (Be careful how you judge Moses here. He did this in defence of his brethren. Also remember the Law [10 Commandments = orninances = statutes was not established at this time]. There was only the law of the land "The Code of Khamurrabi")
13: And when he went out the second day, behold, two men
of the Hebrews striving together: and he said to him that
did the wrong (=wickedness. supposing they would have understood. "But they understood not", Acts 7:25), "Why do you smite your fellow fellow?"
14: And he said, "Who made you (Fig. Erotesis for emphasis. Spoken by a Hebrew; cp. Gen.37:8. Luke 19:14) a man, a prince, and a judge over us?" do you intend to kill me, as you killed the Egyptian?" And Moses feared (the "not fearing", in Heb.11:27 refers to Ex.10:28), and said, "Surely this thing is known."
1531 B.C.
15: Now when Pharaoh heard this thing, he sought to slay
Moses. But Moses fled from the face of Pharaoh, and dwelt
in the land of Midian: and he sat down by a well. (i.e. the well of Jethro = his excellence.)
16: Now the priest of Midian (or chieftan exercising priestly functions, as Job and Melchizedec. Jethro-v.3: is called Reuel-v.18) had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.
17: And the shepherds came and drove them away
(probably the only well-v.15; hence cause of contetion. Cp. Gen.21:25; 26:15,18,20,21,22): but Moses stood up
and helped them (cp. Gen.29:10), and watered their flock.
18: And when they came to Reuel (=friend of God. A true worshipper-18:12. Same as Rauel, Num.10:29. Jethro) their father, he said, How is it that you all are come so soon today?"
19: And they said, "A man, an Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock."
20: And he said to his daughters, "And where is he? why is it that you all have left the man? call him, that he may eat bread."
21: And Moses was content (=well pleased) to dwell with the man: and he gave Moses Zipporah (=a sparrow) his daughter.
22: And she bare him a son, and he called his name Gershom (=a stanger here): for he (Moses) said, "I
have been a stranger in a strange land."
23: And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed (Heb. =under pressure of evil), by reason of the bondage, and they cried (with a loud voice, from sorrow or fear), and their cry (for help in distress. Fig. Synonymous, to emphasise the greatness of the distress: see also vv.24,25. Can it be that [according to Lightfoot II,22,Pinam], Pslams 88 & 89 come in ere? If so, the latter is a wondous prophecy, containing "maschil" = instruction. For Heman and Ethan, see 1 Chron.6:44 and cp. 1 Kings 4:31) came up to God (Elohim) (The Creator in heaven [Eng. God], not yet revealed to them as the Covenant Yahaveh [Eng. Jehovah, LORD]) by reason of the bondage.
24: And God (Elohim) heard their groaning (denoting heaviest affliction. Note the Fig. Synonymous, heard...remembered...looked...had respect. Fig. Anaphora: with...with...with; see note Gen.50:24, not yet revealed to them as Yehovah. Fig. Repetito. God repeated 5 times. #5=grace. Also Fig. Anthropopatheia, ascribing to God what belongs to human and rational beings, irrational creatures, or inaniate things), and Elohim remembered His covenant with Abraham, with Isaac, and with Jacob.
25: And God (Elohim) looked upon the children of Israel, and God
(Elohim) had respect to them.
e² g¹ 3:2. Vision of the Burning Bush. h¹ 3:3. Moses' curiosity. g² 3:4-10. Divine revelation and commission. h² 3:11. Moses' inquiry "Who am I?" g³ 3:12. Divine assurance. h³ 3:13. Moses' inquiry "Who are You?" g4 3:14-22. Divine commission. h4 4:1. Moses' doubt. g5 4:2-9. Divine assurance. h5 4:10. Moses inefficiency. g6 4:11,12. Divine power and inspiration. h6 4:13. Moses' request. g7 4:14-17. Divine anger and provision.
1491 B.C.
2: And the Angel of the Lord (Yahaveh) (=then Yehovah Himself. Genitive of Apposition, v.4, then "God" [v.4]. Cp. Gen.18:1,13,17,20,22,23; 19:1,24; and cp. Gen.32:24,30 with Hos.12:3,4) appeared (40 years after) to him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. (Same lesson as "furnace" of Gen.15:17)
3: And Moses said, "I will now turn aside, and see this great sight, why the bush is not burnt."
4: And when the Lord (Yahaveh) saw that he turned aside to see, God
(Elohim) called (only here in Exodus) to him out of the midst of the bush, and said, "Moses, Moses." (cp. Gen.22:11.) And he said, "Here am I."
5: And God (Elohim) said (occ. 4 times in
Ex.3:5,6,12,14), "Draw not near to this place: put off your shoes from off your feet, for the place whereon you stand it is holy ground." (=Seperated, or set apart for God. Always the rendering of Heb. kadesh-first occ. here-except Ps.42:4, where it is hagag = holy day; and Deut.38:8, Ps.16:2; 86:2; 89:19; 145:17 where hasîd = favor or grace. Kadesh must have one identical meaning-as above-in all passages; and does not imply moral quality except when used of God Himself. It is rendered "conscrated", "dedicated", "hallowed", "holiness", "saint", an "sanctuary".)
6: Moreover God (Elohim) said, I (pronoun emphatic) am the God (Elohim) (God, The Creator. Note the 5-fold repitition. Christ founds the doctrine of Resurrection on
this verse. See Matt.22:31,32) of your father, the God (Elohim) of Abraham, the God (Elohim) of Isaac, and the God (Elohim) of Jacob." And Moses hid his face; for he was afraid to look upon God (Elohim). (Cp. Acts 7:32.)
7: And the Lord (Yahaveh) said (as Covenant God. Heb.'amar, requiring the word spoken. This expression occurs 45 "sundry times" in Exodus, and 10 "divers manners", and cp. Lev.1:1; 5:14, Num.3:40 and see 6:10), "I have surely seen (see Gen.26:28. All begins with God. All is of His grace. Note the 5 statements in vv.7,8; and "My People" cp. Deut.32:8,9) the affliction of My People which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
8: And I am come down to deliver them out of the hand of
the Egyptians (connect this with "serve" in v.12; and connect both with 1 Thess.1:9,10), and to bring them up out of that land to a good land (note 5-fold description of the land and compare it with America today. Do you know what tribe you belong to?) and large, to a land flowing with milk and honey; to the place of the Canaanites (6 nations named. the number of man & Satan), and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
9: Now therefore, behold, the cry of the sons of Israel is come to Me: and I have also seen the oppression wherewith the Egyptians oppress them.
10: Come now therefore, and I will send you to Pharaoh,
that you mayest bring forth My People the sons of Israel
out of Egypt."
11: And Moses said to God (Elohim), "Who am I, that I should go to Pharaoh, and that I should bring forth the son of Israel out of Egypt?" (Occupation with self is the cause of all distrust. Note these 4 instances. Cp. 4:1,10-12,12,13. Very different from the Moses of 2:11-14.)
12: And God (Elohim) said, "Certainly I will be with you (here the name of "Yahaveh" is anticipated); and this shall be a token to you, that I have sent you: When you have brought forth the people out of Egypt, you all shall serve God (Elohim) (very emphatic. God Himself = The Triune God. Cp. "deliver", v.8) upon this mountain."
13: And Moses said to God (Elohim), "Behold, when I come to the sons of Israel, and shall say to them, 'The God (Elohim) of your fathers has sent me to you;' and they shall say to me, 'What is his name?' what shall I say to them?"
14: And God (Elohim) said to Moses (this expression occ. twice in Ex. only here in vv.14,15 to Moses), I AM THAT I AM (Heb. 'ehyeh 'asher 'ehyeh. I will be what I will be, or become):" and God (Elohim) said, "Thus shall you say to the sons of Israel, 'I AM (Heb. 'ehyeh = I will be [speaking of Himself]) has sent me to you.' "
15: And God (Elohim) said moreover to Moses, "Thus shall you say to the sons of Israel, 'the Lord (Yahaveh) (= He will be, spoken of by others. Cp. Rev.1:4, "which is" = continuance in time present, "which was" = contnuance in time past, "which is to come" = continuance forver. The French, "The Eternal", is a much better rendering than Lord, which = Master and Owner. What He be is left to be filled up according to the needs of those whom He is in covenant = He Who becomes Savior, Redeemer, Deliverer, Strengthener, Comforter, &c. ) God (Elohim) of your fathers, the God (Elohim) of Abraham, the God (Elohim) of Isaac, and the God (Elohim) of Jacob, has sent me to you:' this is My name for ever (He changes not. Mal.3:6. He is therefore Israel's God today, as then), and this is My memorial to all generations.
16: Go, and gather the elders of Israel together, and say to them, '
the Lord God (Yahaveh Elohim) of your fathers, the God (Elohim) of
Abraham, of Isaac, and of Jacob, appeared to me, saying, 'I have surely visited you, and seen that which is done to you in Egypt:
17: And I have said, 'I will bring you up out of the
affliction of Egypt unto the land of the Canaanites, and
the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, to a land flowing with milk and honey.' ' '
18: And they shall listen to your voice: and you shall
come, you and the elders of Israel, to the king of Egypt,
and you all shall say to him, 'the Lord God (Yahaveh Elohim) of the
Hebrews has met with us: and now let us go, we beseech you, three days' journey into the wilderness, that we may
sacrifice to the Lord (Yehovah) our God (Elohim).'
19: And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
20: And I will stretch out My hand, and smite Egypt with
all my wonders which I will do in the midst thereof: and
after that he will let you go.
21: And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when you all go, you all shall not go empty:
22: But every woman shall ask of her neighbour, and of her that sojourns in her house, jewels (or articles) of silver, and jewels (or articles) of gold, and clothing: and you all shall put them upon your sons, and upon your daughters; and you all shall spoil the
Egyptians."
2: And the Lord (Yahaveh) said to him (cp. 3:7, and 6:10), "What is that in your hand?" And he said, "A rod."
3: And the Lord (Yahaveh) said (occ. 9 times in Ex.4:3,7,14; 15:26; 24:1; 33:14,19,20; 34:10. #9=judgement), "Cast it on the ground." And he cast it on the ground, and it became a serpent; and Moses fled from before it.
4: And the Lord (Yahaveh) said to Moses, "Put forth your hand, and
take it by the tail." And he put forth his hand, and caught it (=stiffened it, same word as "hardened" Pharaoh's heart), and it became a rod in his hand:
5: "That they may believe that the Yahaveh Elohim of their fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohm of Jacob, has appeared to you."
6: And Yahaveh said furthermore to him, "Put now your hand into your bosom." And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. (First occ. of 9 [the number of judgement] so afflicted: Ex.4:6. Num12:10. 2 Kings 5:1,27; 7:3; 15:5. 2 Chron.26:20. Matt.8:2; 26:6. Luke 17:2. 9th case 21 individuals, 21=3x7=Divine perfection X spiritual completeness.)
7: And the Lord (Yehovah) said, "Put your hand into your bosom
again." And he put his hand into his bosom again; and
plucked it out of his bosom, and, behold, it was turned
again as his other flesh.
8: "And it shall come to pass, if they will not believe
you, neither listen to the voice of the first sign (by which the sign is personified), that they will believe the voice of the latter sign.
9: And it shall come to pass, if they will not believe
also these two signs (see 7:17), neither listen to your voice, that you shall take of the water of the river, and pour it upon the dry land: and the water which you take out of the river shall become blood upon the dry land."
10: And Moses said to the Lord (Yahaveh), "O Lord (Yahaveh), I am not eloquent (Heb. "not a man of words". Supposed to contradict Acts 7:22, but eloquence is no necessary part of "wisdom". With "all the wisdom of the Egyptians" he had not the wisdom needed for his work. The latter had to be learned at "the backside of the dessert"), neither heretofore, nor since You have spoken to Your servant: but I am slow (but "mighty, see Acts 7:22) of speech, and of a slow tongue."
11: And the Lord (Yahaveh) said to him, "Who has made mankinds mouth? or Who makes the dumb, or deaf, or the seeing, or the blind? have not I, the Lord (Yahaveh)?
12: Now therefore go, and I will be with your mouth, and
teach you what you shall say."
13: And he said, "O Lord (Yahaveh), send, I pray You, by the hand of Him Whom You will send."
14: And the anger of the Lord (Yahaveh) was kindled against Moses, and He (Yahaveh) said, "Is not Aaron (negative affirmation) the Levite your brother? (Why this? Was not Moses a Levite? Is it not to indicate that He Whom He should send-v.13-would be of the tribe of Judah?) I know that he can speak well. And also, behold, he comes forth to meet you: and when he sees you, he will be glad in his heart.
15: And you shall speak to him, and put words in his mouth (this is a definition of Divine inspiration. Cp. Num.23:5,16; 22:35. Deut.18:18. John 17:8): and I will be (see 3:14,15) with your mouth, and with his mouth, and will teach you what you all shall do.
16: And he shall be your spokesman to the People (in :1 = "your prophet": hence God's prophet is God's spokesman, "the man of God"-Deut.33:1. Ps.90 Title, "God's man" who spoke for God. Qualified only by God's Spirit-Num.11:29-and God's Word-2 Tim.3:16-4:4, and b God's making known what is to be spoken-Num.12:6): and he shall be, even he shall be to you instead of a mouth, and you shal be to him instead (i.e. in lieu of) of God (Elohim).
17: And you shall take this rod in your hand, wherewith
you shall do signs."