Exodus

Exodus was written by Moses (Ex. 17:14; Mk. 12:26) and relates the departure of Israel from Egypt. In addition, it records the ten commandments, the book of the covenant and the making of the tabernacle and instruments for worship. Additional accounts that supplement the Exodus record are found in Psalms 78, 105, 106; Nehemiah 9; Acts 7:17-42 and Heb. 11:23-29.

Outline of Exodus

1:1-22 Israel oppressed in Egypt.
2:14:17 Moses’ first 80 years.
4:18-12:30 Plagues and passover.
12:31-15:21 Flight and deliverance.
15:22-18 Early wilderness problems.
19-24 The book of the covenant.
25-31 Instructions regarding the tabernacle and priests.
32-34 Golden calf, God’s mercy.
35-40 Tabernacle built and dedicated.

A revelation of God

The book is dominated by the character and power of God.

His purpose is seen as unstoppable. The 70 souls who came out of the loins of Jacob (1:5) flourished greatly in the land of Egypt. In less than 300 years, they became a threat to Pharaoh and the Egyptian people. Pharaoh made their lives bitter with hard bondage; but the more they were afflicted, the more they multiplied and grew. He resorted to murderous schemes to reduce the birth rate, but faithful Hebrew midwives saved the male children alive. When the savior was born, he was provided for and educated in Pharaoh’s own household.

At forty years of age, Moses, the prince, felt the time was right for him to take action. He slew an Egyptian in defense of one of his own people. Deliverance would not be, however, by the strength of man. Moses’ deed did not have the desired effect but evoked anger from his brethren. Fearing for his life, Moses fled into the wilderness.

Moses called by God

Forty years later, Moses the shepherd was drawn to a miraculous spectacle. A bush was engulfed in flames but was not consumed. As the awed Moses drew near, the angel of God called to him from the midst of the bush. As with other faithful ones (Abraham, Gen. 22:11; Jacob, Gen. 31:11; Samuel, I Sam. 3:4 and Isaiah, Isa. 6:8) Moses responded, “Here am I.”

Moses drew near in reverence, but he no longer had the mentality of a prince. When instructed by God to go to Pharaoh, Moses claimed he was unqualified for such a confrontation: “Who am I, that I should go unto Pharaoh?” Possibly his reply may echo our own reluctance to preach the gospel to others.

Gently, God reassured Moses that, “Certainly I will be with thee…” (3:12). These comforting words are frequently spoken to those whom God loves -­Isaac, Jacob, Joshua, Gideon, to name a few, were assured of God’s support in their labors on His behalf. We, too, can take comfort that the same support is assured by the Lord Jesus to all who preach the gospel (Matt. 28:19,20; John 14:23).

Moses was not fully encouraged by this assurance, however, for a new obstacle immediately sprang to mind. “Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them” (3:13)?

Here was a practical issue. Israel needed to be able to identify their God. Their long stay in Egypt had blurred their perception of the God of their fathers. The Egyptians had a multitude of gods and a name was necessary to distinguish Israel’s God from the false gods. Yet we cannot help but wonder if Moses’ inquiry was caused by anxious anticipation. If so, every disciple can identify with his concern.

The patience of God

It is difficult to decide where Moses stops asking practical questions and starts to make excuses. Chapter four may be where the excuses begin as Moses says: “But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee” (4:1).

The promised time limit was expiring (12:40) and God had told Moses that the elders of Israel would listen to him (3:18). His concern was unfounded and reflected a failure to listen carefully to the word of God. Yet do we listen to God’s word so carefully that we take up our task at His first bidding? There was only one man, our Lord Jesus Christ, who always perceived his Father’s will.

The Almighty continued with a gracious response, accepting the practicality of Moses’ request. The apostle Paul says: “For the Jews require a sign, and the Greeks seek after wisdom” (I Cor. 1:22). The elders of Moses’ day were already at this stage. Jesus comments: “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed” (John 20:29). Can we obtain this blessing for ourselves?

After being provided with three signs, Moses raised another objection. For a man trained in all the wisdom of Egypt, this is no doubt an excuse. “O my LORD, I am not eloquent…but I am slow of speech, and of a slow tongue” (Ex. 4:10). Like the prophet Jeremiah (Jer. 1:6), Moses thought it was his own eloquence that would convince his hearers. We can sympathize with Moses, for this problem faces all of us when we attempt to expound the gospel to others. Our inability to reason clearly is obvious to ourselves and we may be hesitant to deliver the message.

God’s reply can reassure us as well as Moses: “Who hath made man’s mouth or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say” (4:11).

Do we have a similar assurance? Certainly a gnawing familiarity with God’s word through reading and study will help, but prayers are also an important part (Phil. 4:6; Jam. 1:5).

Notice the point where God’s anger is finally kindled by Moses. It was when Moses said: “0 Lord please send someone else to do it” (Ex. 4:13 NIV). Let us resolve never to try God to this extent.

The attributes of God continue to dominate the book as His power is revealed in the plagues, the opening of the Red Sea and the appearance on Sinai. The revelation of His moral character is particularly evident in His response to Israel’s murmurings and in His revelation to Moses on Sinai. He is a great and wonderful God worthy to be feared and adored.