James M. Gray · 8 of 93

Exodus · Part 1

FROM THE DEATH OF JOSEPH TO THE CALL OF MOSES

Chapters 1-2:22

In Exodus we have the deliverance of Israel out of Egypt and the establishment of their relationship with Jehovah their Deliverer.

It opens by rehearsing the names of Jacob's sons and the passing away of Joseph and his generation (1:1-6) -- matters considered in Genesis. Then follows a statement of the numerical development of Israel. Count the adverbs, adjectives and nouns descriptive of it, and see how God has fulfilled already one part of His prediction to Abraham, Gen. 15:13, 14.

1. Analysis of Chapter 1.

What circumstance is mentioned in v. 8? What course does the king pursue towards Israel, and why (9-11)? What effect had this on the development of the people (12)? How further did the Egyptians oppress Israel (13, 14)? How was the execution of the last-named method of oppression subsequently extended (22)?

2. Definition, Explanation and Application.

(1) Exodus begins with "Now" which might be translated "And," suggesting that the book was not originally divided from Genesis as at present, but constituted a part of it. This is true of all the first five books of the Bible, which were originally one unbroken volume and known as "The Law" or "The Law of Moses" (Luke 16:31; 24:44).

(2) "The new king * * * which knew not Joseph" means a new dynasty altogether, the result of some internal revolution or foreign conquest. If that of Joseph's day was a dynasty of shepherd kings from the East or the neighborhood of Canaan, we can understand their friendship for Joseph and his family outside of any special debt of gratitude they owed him; and for the same reason we can understand how the new regime might have been jealous and fearful of his clan in the event of a war with the people of that region (10). Perhaps, "more and mightier than we," is not to be taken in a literal but comparative sense.

(3) Notice concerning "the Hebrew midwives" that while the names of but two are given these may have been heads of schools of the obstetric art. "Stools" (16) might be translated "stones," and suggests a vessel of stone for holding water like a trough, the application being to the children rather than to the mothers. When a newborn child was laid in the trough for bathing may have been the time for the destruction of the male issue.

Verse 21 will be better understood if we know that "them" is masculine and refers not to the midwives but Israel. "The midwives feared God," and because of this they did not execute Pharaoh's orders, and those orders remaining unexecuted, God built up Israel. "He made them houses" refers doubtless to the way in which the Israelites begat children and their families grew. It was for this reason that the king now gave commandment to his people generally to engage in the destructive work.

3. Analysis of Chapter 2.

The story now descends from the general to the particular and the history of one family and one child is given. To which tribe did this family belong (1)? For the names of the father and mother, see 6:20. What measures were taken to preserve the child (3)? Compare Heb. 11:23 for evidence of a divine impulse in this action. What is the meaning of "Moses" (Hebrew -- Mosheh, 10)? While Moses was to have the advantage of all the wisdom and learning of the Egyptian court (Acts t:22), what arrangement is made for his instruction in the traditions of his fathers (7-9)?

Do you see any relation between this training of Moses and his action in vv. 11 and 12? May it have been that Moses was fired by a carnal desire to free his people at this time and in his own way? What led to his flight from Egypt (13, 14)? Were his fears well grounded (15)?

Identify Midian on the map, and from your studies in Genesis recall what Abrahamic stock had settled in that neighborhood. Is there anything in v. 15 and the following verses to recall an ancestor of Moses, and if so, which one?

4. Definition, Explanation and Application.

(1) It is probable the marriage of Moses' parents had taken place previous to the order for the destruction of the male children, for Aaron, the brother of Moses, was older than he and there is no intimation that his infancy was exposed to peril.

(2) Speaking of the wisdom and learning of the Egyptians, Dr. Murphy has an paragraph explaining it as follows:

"The annual overflow of the Nile, imparting a constant fertility to the soil, rendered Egypt pre-eminently an agricultural country. The necessity of marking the time of its rise led to the study of astronomy and chronology. To determine the right to which it rose in successive years and the boundaries of landed property liable to be obliterated by these waters, they were constrained to turn their attention to geometry. For the preservation of mathematical science and the recording of the observation needful for its practical application, the art of writing was essential; and the papyrus reed afforded the material for such records. In these circumstances the heavenly bodies, the Nile and the animals of their country became absorbing objects of attention and eventually of worship."

(3) This part of Moses' history should be studied in connection with Acts 7:20-29 and Heb. 11:23-27, where we have an inspired commentary on his actions and motives.

It would appear that he declined all the honor and preferment included in his relation by adoption to Pharaoh's daughter, and for all we know the throne of Egypt itself, in order to throw in his lot with the Hebrews, and this before the incident recorded in this lesson. And if this be so, no man except Jesus Christ ever made a choice more trying or redounding more to His credit; for it is to be remembered that the step was taken not in youth or old age, but at the grand climacteric of his life when he was forty years of age.

(4) The Midianites being descended from Abraham by Keturah, had doubtless to some degree preserved the worship of Jehovah so that Reuel (elsewhere called Jethro) may, like Melchisedec, have been a priest of the Most High God, and Moses in marrying his daughter was not entering into alliance with an idolator.

Questions.

1. What are the two main subjects of Exodus?

2. What is suggested as to the original form of the first five books of Moses?

3. How would you explain the opposition of the Egyptians?

4. Can you give the history of their learning and wisdom?

5. How do the events of this lesson exalt Moses?

THE CALL OF MOSES

Chapters 2:23-4:28

The Egyptian records refer to Moses. To quote Prof. Kyle: "Rameses, said by many to be the Pharaoh of the Exodus, built a great monument on which he made an inscription naming the nobility who were present when it was erected. Toward the end of the list he mentions 'The ra-Moses, Child of the Lady and Priestess of the Sun God Ra.'" Note the peculiarity of the description. "The ra-Moses" means some distinguished ra-Moses, while the "Child of the Lady" describes a situation and relation not unlike that of Moses and Pharaoh's daughter. There are other corroborative data for which we have no space, and these are mentioned as a further hint concerning what archaeology has to reveal on the historicity of the Old Testament

1. The Burning Bush, 2:23-3:10.

Observe the prelude to the oratorio of power and grace the next chapter reveals, which is found in the language of the closing verses of the present chapter: "God heard," "God remembered," "God looked," "God had respect unto," or took knowledge of them. His spiritual apprehension is limited who finds nothing for his soul to feed upon in this.

Observe in the burning bush a type of Israel -- afflicted but not consumed, because God was in the midst of her. Observe in Moses' action (3) an illustration of the purpose God has in a certain kind of miracle which He performs. This purpose is simply to arrest the attention of men to listen to His voice, that they may be convinced. Observe the name by which God reveals Himself (6), and the identity it establishes with Israel's past, awakening hope and confidence in Him as the God of promise.

What does God now propose to do for Israel (8)? Why (9)? How (10)? To what extent is Moses to be used, that is, shall he bring Israel out and in, or only out (10)?

2. The Great Name, 3:11-22.

It is not surprising that when Moses hesitates to accept His command (11), God should encourage him with a token (12), but is it not singular that the token shall not be realized upon until after the command has been fulfilled (same verse, last clause)? Did God mean that the burning bush was the token, or are we to suppose that the token was the event itself? In the latter case, it were as though God said: "Go, and try, and you shall find in the trial and its result that I have sent you." The former view accords better with the Hebrew accents in the case and with our ordinary idea of a sign, but the latter is corroborated by later Scriptures, such as Isaiah 7:14.

Have we ever met with this name of God before (14)? It is the expression of what God is, the sum of His being and the greatest of all His names. A commentator paraphrases the verse thus: "If Israel shall ask: What are the nature and attributes of Him who hath sent thee to bring us out of Egypt? tell them it is the eternal, self-existent, immutable Being who only can say that He always will be what He always has been."

Compare Christ's words concerning Himself in John 8:58, and observe the identity of expression as well as the application of it made by the Jews, who understood Christ to appropriate this name to Himself.

Are you troubled about the ethics of vv. 21 and 22? If so, you will wish to know that "borrow" does not imply a promise of return but signifies simply to ask or demand (compare Ps. 2:8). The Israelites were but receiving at last the fair wages for their toil which their oppressors had denied them. They shall not be ashamed who wait for God.

3. Moses' Hesitancy and Distrust, 4:1-17.

Moses' long tutelage in Midian has developed caution. He is a different man from the one who slew the Egyptian in haste forty years before (1)! What is the first sign now given him (2-5)? The second (6-8)? Were these simply for his own assurance or that of Israel? What power was bestowed upon him with reference to a third sign? Doubtless there was an adaptedness of these signs to the purpose for which they were to be used in Egypt, but space will hardly permit a discussion of that feature.

In what does the backwardness of Moses approach the danger point of unbelief (10-13)? Light is thrown on the answer to this question if we reflect that v. 13 amounts to this: "Choose another, a better man to send." No wonder God was angered, and yet how does He express His patience (14-16)? Nevertheless, Moses may have forfeited a certain privilege because of his waywardness. Bush suggests as a rendering of v. 14: "'Is not Aaron thy brother the Levite?' By which we may understand that in consequence of Moses' act the honor of the priesthood and of being the official head of the house of Levi was denied him and conferred on Aaron." If this be true, it teaches that "those who decline the labor and hazard connected with the call of God to a special service may lose a blessing of which they little dream."

4. The Start for Egypt, 4:18-28.

How is Moses encouraged (19)? What peculiar designation is given Israel {22)? You will recall the harmony between this and what we have learned as God's purpose in calling Israel for her great mission. She was favored beyond other nations not for her own sake but that of those nations to which she was to minister.

What mysterious incident occurred on this journey (24-26)? We do not know the meaning of this, but following we give the views of James G. Murphy in his commentary on Exodus:

"The Lord had charged Moses with a menace of the gravest kind to Pharaoh and it was well that Moses himself should feel acutely the pang of death in order to comprehend the meaning of this threat. It appears that his youngest son had not been circumcised through some fault of his; the neglect of which was a serious delinquency in one who was to be the leader and lawgiver of the holy people. It was therefore meet that the perfection of the divine holiness should be made known to him and that he should learn at this stage of his experience that God is in earnest when He speaks, and will perform what He has threatened. Hence the Lord sought to kill him probably by some disease or sudden stroke. It is also probable from her promptitude in the matter that Zipporah was in some way the cause of the delay in circumcising the child. Her womanly tenderness shrunk from the painful operation, and her words seem to imply that it was her connection with Moses that had necessitated the bloody rite. It was doubtless a salutary and seasonable lesson to her as well as to Moses. The Lord, who sought to put the latter to death, remitted the penalty when the neglected duty had been performed."

Questions.

1. How does archeology testify to Moses in Egypt?

2. What is a purpose of God in certain miracles?

3. How would you define "I AM THAT I AM"?

4. Give an argument from John 8:58 for Christ's deity.

5. How would you explain the word "borrow" (3:21, 22)?

6. How does Murphy explain 4:24-26?

MOSES AND AARON IN EGYPT

Chapters 4:29-6

1. Before Israel, 4:29-31.

What is the first step taken by Moses and Aaron on their return (29)? What "signs" are referred to in v. 30? (For answer compare 4:1-9.) How did the people receive their message (31)? What effect was produced on the people by God's compassion?

2. Before Pharaoh, 5:1-23.

How does Moses limit his demand (v. 1 compared with 3:18)? Do you think it was necessary to tell Pharaoh the complete purpose of God with reference to His people? In replying to this question, however, it is well to know that "a three days journey" would take them clear out of Egypt, and that therefore there was no deceit in what Moses said. And by making this smallest demand upon Pharaoh did it not give him the least possible occasion to harden his heart?

How does he express his contempt of the demand (2)? What charge does he lay against God's messages (4)? What new hardships are imposed on Israel (5-14)?

By whom are the messengers now reproached (19-21)? These "officers" seem to have been Israelites placed over their brethren in subordination to the Egyptian "taskmasters." Their Hebrew name, "shoterim," is defined as referring to managers who kept account of matters under their charge. What is the effect of this reproach on Moses, and how is his dejection expressed (22-23)?

3. Before the Lord, 6:1-13.

We receive a stirring impression of the encouragement this interview must have brought to Moses if we consider the several declarations of God about Himself and His purposes thus (vv. 1-8):

I am the Lord.

I appeared unto Abraham, unto Isaac and unto Jacob.

I have established My covenant with them to give them the land of Canaan.

I have heard the groaning of the children of Israel.

I have remembered My covenant.

I will bring you out from under the burden of the Egyptians.

I will redeem you with a stretched out arm.

I will take you to Me for a people.

I will be to you a God.

I will bring you in unto the land.

I will give it you for an heritage.

I am the Lord.

What do you suppose God means in v. 3? Of course the literal name "Jehovah" was known to the fathers, but its complete import was unknown. The name denotes not only the eternal existence of God but that unchangeable truth and omnipotent power which give fulfillment to His promises. The fathers had received the promises but had not yet enjoyed them. Now, however, God was about to do what He had decreed, and the following verses which speak of this are explanatory of the name. It were as though He said:

"I am Jehovah, for I am now to do what I have declared to be My purpose." Compare, for further illustration of this name, Ex. 7:5, Ezek. 28:22.

How is the renewal of Moses' message received by the people, and why (9)?

4. Genealogical Record, 6:14-27.

The design of this record just here is to establish the lineage of Moses and Aaron because of their prominence and importance in the coming history of the nation (26-27).

THE PLAGUES OF EGYPT: AN INTRODUCTORY STUDY

Chapters 7:1-13

1. Import of the Event.

Murphy, reminds us that "to understand the import of this conflict we need to recall that for the first time since the dispersion of the nations (Genesis 11) the opposition between God and Satan in the history of mankind is coming out into broad daylight. "This nation for the time being represents all heathendom, which is the kingdom of the prince of darkness, and the battle to be fought is the model and type of all future warfare between the Seed of the woman and the seed of the serpent. Hence it rises to a transcendent importance in the ways of God with man, and holds a place even in the preface to the Ten Commandments (20:2)."

2. The Rod and the Serpent.

There are at least three ways to account for what these sorcerers are said to have done, and the suggestions apply similarly to their later performances with the water and the frogs.

(1) One may deny that they did it, for the Hebrew will admit of this rendering in v. 12: "They cast down every man his rod that they might become serpents, but Aaron's rod swallowed up their rods." In other words, their rods were not changed at all, and were lost into the bargain.

(2) One may say that by some feat of juggling an optical delusion was affected by which it appeared that their rods were changed.

(3) One may accept the text on its face and say that they actually did the things by the power of Satan. This is the simplest view, harmonizing with the deep import to Satan of the whole transaction and with what we subsequently learn of his interference in the affairs of men and nations and the "lying wonders" he enables the former to perform (2 Thess. 2:9).

In this last case, the superiority of God's power over Satan is seen in that Moses' rod swallowed up those of the magicians, and hence Pharaoh was in so far inexcusable in not acknowledging his omnipotence.

3. Hardening of Pharaoh's Heart.

In the story the "hardening" of Pharaoh's heart is spoken of nineteen times, in eleven of which God is said to have done the hardening, in three Pharaoh is said to have done it, and in five it is simply announced as being done.

From this it is plain that no inscrutable omnipotence bore down on Pharaoh to make him go against his will, but that without such constraint he freely resisted God's command.

In Bates' Alleged Discrepancies, from which the above paragraph is taken, it is explained that Pharaoh by his conduct put himself under the operation of that law according to which a man's heart becomes harder the longer he resists divine mercy. Inasmuch as Pharaoh himself resisted he hardened his own heart, but inasmuch as God ordained the law it may be said that God hardened it.

But while thus seeking to explain this awful circumstance, let us not try to eliminate divine sovereignty from it, nor neutralize the inspired interpretation of Romans 9:14-22.

God did not say: "Go to now, I will by a personal impact on Pharaoh's mind and subjugating control of his faculties, harden him." Nevertheless, Pharaoh did not hold out against God because God could not subdue him, but because He "had great ends to accomplish in permitting him to prolong his obstinacy."

The story, and especially Paul's inspired comment on it, should have a strong effect in bringing any sober-minded sinner to his knees before God.

4. The Order and Progress of the Plagues.

There were ten plagues in all, and it will be found that there was a kind of order and progress in their arrangement, going from the external to the internal and from the mediate to the immediate hand of God.

Divided first into nine and one, the one standing out from the others in the awful loss of the first born, the nine again are arranged in threes. This arrangement is marked by the way, the place and the time in which they are announced to the king, or the abruptness of their coming without announcement; by their effect on him, and on the magicians, and in other ways, leading to the conclusion that there was "a deeper order of nature and reason out of which they sprung."

Speaking of their effect, it will be seen that at the third the magicians acknowledge the finger of God, at the sixth they can no longer stand before Moses, and at the ninth Pharaoh refuses to see his face further.

Finally, the first three fall alike on the Hebrews and the Egyptians, but the last seven are reserved for the latter alone.

Examine 2 Tim. 3:8-9, and observe that the two names mentioned there may be those of the leaders of the magicians, traditional names probably, and preserved in documents since lost. They represented Satan much as Moses represented God, and their defeat was an impressive demonstration of the supremacy of the God of the Hebrews.

5. The Miraculous in the Plagues.

There are two kinds of miracles, absolute and providential, the latter those which are not so miraculous in themselves as in the circumstances of their performance. Such were these plagues, for in their character they were the natural phenomena of the land, only that in these instances they came at an unusual season, in an unusual degree, and in immediate response to Moses' command.

Also they were particularly humiliating to the Egyptians because they reflected on the power and dignity of their gods. The Nile was their patron god, and to have its waters turned into blood and become a torment to them was dishonoring to that divinity. Another of their gods was represented by a frog's head. They also worshiped flies, reared temples in honor of the ox and the cow, and idolized the sun which was turned into darkness to them. How strange that they should not have been awakened by these things!

Questions.

1. What gives great significance to the events of this lesson and those immediately following?

2. In what three ways may we account for the acts of the sorcerers?

3. How would you explain the hardening of Pharaoh's heart?

4. Discriminate between the two classes of miracles.

5. Why were the plagues peculiarly humiliating to Egypt?

THE PLAGUES IN DETAIL

Chapters 7:14-10:29

1. First Group, 7:4 to 8:19.

(1) The river turned into blood (7:14-25). How far did this plague extend over the waters of Egypt (19)? If this were literally so, it may be asked, where did the magicians find material on which to work with their enchantments {22)? Is the answer suggested in v. 24? May they have dug up water from the ground for this purpose? If so, we can imagine the limited scale of their performance in contrast with that of Moses.

In connection with this miracle it should be known that commonly the Nile begins to rise about the end of June and attains its highest point at the end of September. It assumes a greenish hue at first, and becomes disagreeable to the taste and unwholesome. Then it becomes red and turbid for two or three weeks, although fit for use when red. The miraculous is seen here: (a) because it occurred in the winter, as we have not now time to prove; (b) the water was not merely reddened but turned into blood; (c) the fish died, which was not the case under the other circumstances; (d) the river stank and became offensive, while in the other case it was fit for use when red; (e) the stroke was arrested at the end of seven days, but ordinarily the redness lasted three weeks; (f) the change was brought on instantly at the command of Moses before the eyes of Pharaoh (Murphy).

{2) The frogs, 8:1-15. Frogs abound in Egypt, but "miracles are not the less supernatural because their products are natural objects, previously well known." That this visitation was miraculous is seen in that the frogs came at the word of command, and at an unusual time, and in an unusual degree and magnified form. "Frogs are not usually spawned, transformed into tadpoles, and then into frogs and spread over a country in a few moments."

What different effect on Pharaoh has this plague from the previous one (8)? It is difficult to understand the meaning of Moses' words: "Glory over me" (9), unless we take them in the sense of "appoint unto me a time, etc." As one of the older commentators suggests: "Moses experiences so much joy at Pharaoh's apparent relenting that he willingly gives him the honor of appointing the time when he should entreat the Lord for the removal of the plagues."

(3) The lice, 8:16-19. In other cases the water produced the cause of torture, whence does this arise (16)? What made this plague more aggravating than the former ones (17)? To what conclusion do the magicians come in this case (19)? Do you think they meant it was a judgment from Jehovah, or only a providential event? With which of these two possible opinions does Pharaoh's action seem to agree?

2. Second Group, 8:29 to 9:12.

(1) The flies, 8:20-32. What preliminary is omitted here that was observed in the other cases (compare v. 16, first part, for example)? How does this teach that the true wonder-worker is not tied to any particular mode of introducing his wonders? What distinction is now put between the Egyptians and the Hebrews? Why were the first three plagues permitted to fall upon the latter? Was it to help detach them from that land of their birth? How did this division between the two people emphasize the fact that the judgments were coming from the God of the Hebrews?

What further effect has this plague on the king (25)? Which is he willing to concede, the time or the place for sacrifice? Why will not Moses conform to his plan (26)? The Egyptians worshipped animals, like the cow and the sheep, and should the Hebrews offer them in sacrifice it would be an abomination in their eyes and bring serious consequence upon the offerers. Moreover, to do so in Egypt would, in some way, be an abomination to the Lord as well, and hence could not be considered.

What permission is now given the Hebrews (28)? What admonition to Pharaoh (29)? Was the latter heeded (32)?

(2) The Murrain, 7:1-7. Note that "cattle in the field" are specified. Some cattle among the Egyptians were stall-fed, and these seem to have been exempt (compare v. 19). What interesting investigation is the king led to make at this time, and with what confirmatory result (7)?

(3) The boils, 9:8-12. It is to be noted that the uncleanness resulting from such an attack would be particularly severe on a people who, like the Egyptians, made personal cleanliness a part of their religion.

3. Third Group, 9:13 to 10:29.

(1) The hail, 9:13-35. Read carefully vv. 14-17 of the section and observe the insight which God gives into the theory of His administration (Murphy). It is instructive, corrective and punitive, but never destructive of moral agents. He might have smitten Pharaoh and his people as easily as their cattle, annihilating them and thus removing all opposition to His demands, but such is not His way in dealing with His rational creatures. He approaches them with love, reason and justice, and only when they fail will He have recourse to correction, and finally punishment. Pharaoh will be an example of these things to all succeeding generations. It was for this God "raised him up" instead of striking him down.

How even yet does God remember mercy and leave an opening for faith (19-21)?

(2) The locusts, 10:1-20. What effect are the plagues beginning to have on the Egyptian generally (7)? What expression in the verse indicates the terrible devastation that must have already taken place? To what further extent is the king now prepared to yield (8-11)? What in the last verse shows his spirit in the premises? How does this plague finally effect him (16-17)? But does he yet surrender?

(3) The darkness, 10:21-29. What an object lesson is in v. 22. Not only for Pharaoh and Egypt is this so, but for us in a spiritual sense. The world is in darkness even until now, but Christ is the light of the world, and where He dwells is no darkness at all. What a text for a sermon, especially if treated in the light of its awful context!