Exodus Chapter 1
1:15-22. Possibly the Egyptians in verse 13 were under the reign of Ahmose I, mentioned above. Then the
Pharaoh of verse 15 would have been Amenhotep I (1545-1525 B.C.), who commanded the midwives to kill the
Hebrew boys (vv. 15-22), being succeeded by Thutmose I (1525-1508 B.C.), who commanded the Hebrew boys to
be thrown in the Nile (v. 22). These Pharaohs, like their spiritual predecessors Cain and Esau, and like their
successors Haman and Herod, were tools of Satan for the attempted destruction of the Seed of the Woman. But
God providentially overruled their wicked plans and thus preserved the Messiah' s line. The statement by the
midwives that because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered
ere the midwives come in unto them is probably a lie in light of the statement in verse 17: and did not as the king of
Egypt commanded them, but saved the men children alive. If they truly had not made even one Hebrew male
delivery during the months of Pharaoh's murderous program, then their response would have been laudable and
justified by Old Testament ethics. However, if they were partially truthful and partially lying, they were just as
blameworthy as Rahab, Abraham, Isaac, or Jacob were when they lied. The juxtaposition of the account of their lie
to Pharaoh with the statement that God dealt well with then in verse 20 might appear to imply an endorsement of
their lie. But this suspicion cannot be sustained in the text, for twice it attributes the reason for God's blessing them
to the fact that they feared [believed] God (vv. 17 and 21).
Exodus Chapter 2
2:1-25. The phrase the daughter of Pharaoh has been interpreted by many to refer to the famous Hatshepshut
(1504-1483 B. C.), considering an early date for the Exodus, since Moses would have been born about 1527 B.C.
This would be during the reign of her father, Thutmose I (1525-1508 B.C.). She was his only daughter and when
her father died she became queen, having been married to a half brother, Thutmose II (1508-1504 B.C.). After his
death, she had herself crowned king with full pharaonic powers regalia, and titulary, refusing for nearly 20 years to
allow her stepson Thutmose III (1504-1450 B.C.) to rule. But there is a good possibility that Moses was reared in
one of the royal harems which were common in the New Kingdom period (c. 1570-1085 B.C.). The Egyptian kings
maintained residences and harims not only in the great capitals of Thebes, Memphis, and Ramses, but also in
other parts of Egypt. The harim supervised a great deal of domestic industry, spinning, and weaving done by
servants. The children of harem-women would be educated (Acts 7:22) by the overseer of the harem. In due time,
princes ( he was called her son) were given a tutor who was usually a high official at court, or maybe a retired
military officer close to the king. The fact that he " became her son" may merely indicate he had rejoined the royal
court. Having done so, he was in a position to receive all the privileges and opportunities of a member of that
court. The king of Egypt died: This would have been Thutmose III (1483-1450 B.C.), the Pharaoh of the
oppression.
Exodus Chapter 3
3:1-6. The angel of the Lord who appeared to Moses is identified as the God of thy father, the God of Abraham....
Issac.... Jacob. This is apparently the continuation of the manifestation of "the angel of the Lord" begun in Genesis
16:7. This one is more than just an angelic messenger from God. Frequently He received the respect, worship,
and honor reserved only for God; yet He was consistently distinguished from God. Note the references in Genesis:
16:7-11; 21:17; 22:11-18;24:7, 40; 31:11; 32:24-30; 48:15-16. He carried an identity with God; yet He was also
sent from Him! The patriarchs may not have regarded Him as an equivalent to a Christophany, but it is sure that
He was not the invisible God. And He acted and talked as the Lord.
3:7-22. The significance of the name of God given in verse 14. I AM THAT I AM, constitutes the idea that the "I AM"
in Exodus 3 reveals God as the Being who is absolutely self-existent, and who, in Himself, possesses essential life
and permanent existence. To the Hebrew, to be does not just mean to exist, but to be active, to express oneself in
active being. God is the One who acts. The imperfect tense of the verb becomes clear. God's manifestation to
Israel is yet future at the time of the burning bush incident. The "I AM" or "I will be" is God's promise that He will
redeem the children of Israel. The people wanted to be reassured that this God would meet them in their time of
need, proving His character and promises. The phrase no, not by a mighty hand may best be understood as " not
by a strong hand [of man] but by a divine agency" as expressed in 6:1: "Then the Lord said unto Moses, Now shalt
thou see what I will do to Pharaoh: for. . . with a strong hand shall he drive them out of his land." Several other
translations have "unless a mighty hand compels him" and "except under compulsion."
Exodus Chapter 4
4:1-10. Moses' objection that he was slow of speech, and of a slow tongue likely means he was not eloquent (cf.
Jer. 1:6). Among the Egyptians, eloquence in speech was not only a desirable quality, but could bring about social
justice and positive decision. However, Acts 7:22 says he "was mighty in words and in deeds."
4:21-26. God's statement but I will harden his heart, that he shall not let the people go has produced much
discussion because it gives the appearance of the kind of sovereign action that prevents the operation of human
choice. The Book of Exodus attributes the hardening process ten times to God (v. 21; 7:3; 9:12; 10:1, 20, 27;
11:10; 14:4, 8, 17) and nine times to the Pharaoh himself ( 7:13, 14, 22; 8:15, 19, 32; 9:7, 34, 35). The first two
references ( v. 21; 7:3) state that God " will harden" the Pharaoh's heart without specifying when that will be. The
next ten references (only exception in 9:12) indicate that the Pharaoh hardened his own heart. He refused to
acknowledge the power of Yahweh, the God of Israel, and, at times, did not even listen to the statements of the
magicians themselves (cf. 8:19). There is a sense in which Pharaoh blinded himself and in so doing incurred the
wrath and judgment of God. Pharaoh viewed himself as a god and expressed disdain for Yahweh from the very
beginning in 5:2, "Who is the Lord that I should obey his voice. . . I know not the Lord." One must remember that
God deserves the right to judge sin and the sinner whenever He desires. The sinner is subject to the wrath of God
at any point in his life. God has the right to judge sin in any way He so desires the first time one commits sin. It is
really the mercy of God that allows the sinner to continue to live. Pharaoh sinned knowingly, will fully, and
continually (9:34): "And when Pharaoh saw that the rain. . .ceased, he sinned yet more, and hardened his heart."
Paul reasoned that God hardened the Pharaoh's heart in a free and sovereign manner, but not in a capricious or
arbitrary way (Rom. 9:14-18). He always acts justly (Rom. 9:14) and in sovereign freedom (Rom. 9:18). He displays
"much long suffering" toward " the vessels of wrath" (Rom. 9:22). He gave Pharaoh numerous opportunities to free
the people of Israel, but He knew in advance that the Pharaoh would choose to do otherwise. The Pharaoh would
therefore be compelled to bear full responsibility for that willful and sinful choice (10:7). This hardening of men' s
heart is one way God judges men who resist His will. Thus He also accomplished His purposes for the people of
Israel as noted in Joshua 11:20: "It was of the Lord to harden their hearts, that they should come against Israel in
battle, that he might destroy them utterly." For the cup of the iniquity of the Amorites was full (cf. Gen. 15:16), and
the time for judgment had come.
Exodus Chapter 5
5:1-14. Pharaoh's response to Moses and Aaron is very illuminating and sets the tone for the whole Exodus
account. He said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let
Israel go. Pharaoh was probably not completely ignorant in the name of the God of the Israelites. His name
certainly had been used by the Israelites in the presence of the Egyptians for more than four hundred years in the
land of Egypt. More likely, he refused to recognize the name of Yahweh, or the request brought in that name,
because he did not recognize Yahweh' s authority for such a demand. Therefore he says he would not obey His
voice. In Egypt the king was not considered a mere representative of the gods, but was a god himself. Thus, this
was really a confrontation between gods: Yahweh versus Pharaoh. The word know was used in the ancient Near
East in a technical sense to indicate international treaties as binding or not, and to relate the binding relationship
between the suzerain ( the great king) and his vassal. The essence of Pharaoh's statement indicates he did not
recognize Yahweh' s authority, and as a result, needless to say, he was not saved (cf. Is. 45:4, 5). Isaiah 19:21
may preserve the technical sense when it refers to Egypt's future conversion: "And the Lord shall be known to
Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a
vow unto the Lord, and perform it."Someday the Egyptians will submit to Yahweh and his authority and obey Him. It
became Yahweh's sole purpose throughout the rest of the encounter with Pharaoh that he and his people would
know Yahweh, at least in the sense of submitting and letting His people go. In reference to Pharaoh, see 7:17;
8:10, 22; 9:14, 29; and in reference to the Egyptians, see 7:5; 14:4, 18.
Exodus Chapter 6
6:1-8. The statement but by my name JEHOVAH was I not known to them is filled with meaning and has been one
of the focal points of debate between the liberal critic and the conservative scholar for several centuries. There
are three basic views: (1) In the early patriarchal period the tribal name of God was El Shaddai, but Moses was
now about to reveal for the first time the name Yahweh as the God of Israel (yet note Gen. 4:26; 12:1, 4; 13:4). (2)
The phrase should be expressed as a question: "And I appeared unto Abraham, unto Isaac, and unto Jacob, as
God Almighty [El Shaddai]; but by my name Yahweh was I not known to them?" (3) There is a special revelation of
the name Yahweh, not its first introduction. Cowles says, "The meaning is, not that the name [Yahweh] was never
used by them or given of God to them: but that its special significance had not been manifested to them as He was
now about to make it manifest." (See the previous comments on 3:7-22 for the import of the divine name.) The
name "God Almighty" conveys the concept of power and might, whereas "Yahweh" emphasizes God's revealing
Himself in His actions through history and in a unique way now of redeeming them from bondage and meeting their
needs as they enter into a covenant with Him in chapter 19. There are four key expressions relating to God's
design for the people of Israel in this portion of Scripture: (1) Initially, His design is deliverance as expressed in
verse 6; (2) His desire to form a godly community in 7a: And I will take you to me for a people, and I will be to you a
God; then He expresses his intention (3) there should be an ongoing relationship with His people: and ye shall
know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians; and finally (4)
His intention for His people is that they enjoy the good life: And I will bring you in unto the land. . . and I will give it
you for an heritage.
6:14-27. The immediate context of verses 14-25 is surrounded by two sections (v. 10-12, 28-30) that contain
essentially the same material expressed as: Go in, speak unto Pharaoh. . . And Moses spake . . .how then shall
Pharaoh hear me, who am of uncircumcised lips? This expresses Moses feeling of inadequacy for the task at
hand. The function of the genealogy is to encourage Moses. It lists only three of Jacob's sons (Reuben, Simeon,
and Levi), instead of the usual 12 sons, because the object is to go only as far as needed to get Moses' and
Aaron's appearance on the list. Each of the three men had committed grievous sin, and yet they had also received
God's forgiving grace. So had Moses. He had murdered a man and fled. Thus when Moses balks at further
confrontations with Pharaoh, God gently reminds the reader not to think as highly about the channels (Moses and
Aaron) as about the God who calls and equips men.
Exodus Chapter 7
7:1-13. Verse 3 says I will harden Pharaoh's heart, but verse 4 says Pharaoh shall not hearken unto [obey, listen
to] you. Then verse 13 is to be translated "and Pharaoh's heart was hardened" meaning by the setting of his own
will against God. The miracle worked in verse 12 gains additional significance through the fact that the word for
"serpent" (tanim) is used in later prophecies as a symbol of Pharaoh (the monster of Is. 30:6; 51:9; Ezek. 29:3;
32:2). The names of the two sorcerers here (James and Jambres) were preserved in a Targum (an Aramaic
paraphrase of a portion of the Hebrew Old Testament) and mentioned by Paul (2 Tim. 3:8). The tremendous
miracles God performed through Moses in Egypt called forth the fullest display of Satan's "lying wonders," even as
it shall be at the end of this age (Matt. 24:24; 2 Thess. 2:9).
7:14-25. Notice in verse 14 God's omniscience as He says that the heart of Pharaoh is hardened and also
Pharaoh's personal response: he refuseth to let the people go. Although there were 10 plagues in all, the tenth is
climactic and is described at greater length in 11:1-12:30. There were several purposes of the plagues: (1) The
Lord sent the plagues to judge Egypt and her gods (Ex. 7:4; 10:2; 12:12; 18:11), and many plagues seem to be
directed against specific Egyptian deities. (2) They were sent to prove once and for all that God Himself is the only
sovereign Lord of nature and history (7:5; 9:14, 15; 10:2; 18:11). (4) The plagues struck the land of Goshen
selectively, making a distinction between Egypt and Israel and demonstrating that the Israelites were God's chosen
people, who came under His protective care (8:22, 23; 11:7; 12:27). (5) Finally, the plagues displayed God's
almighty power and proclaimed His holy name (9:16). The effects of the first miracle (v. 21) seem to prove that the
blood was real, as it shall be also under the second trumpet and the second and third vials of Revelation 8 and 16.
In addition to the loss of all their fish and their drinking water, the Egyptians suffered the extreme indignity of
seeming the gods of the Nile made loathsome before their very eyes.
Exodus Chapter 8
8:1-15. Note the concept of Pharaoh's response in verse 2 as God says if thou refuse to let them go. The fact that
the magicians did so with their enchantments, and brought up frogs certainly would not have been a blessing to
the Egyptians. The goddess Heket (the spouse of the god Khnum), who is depicted in the form of a woman with a
frog's head, was held to blow the breath of life into the nostrils of the bodies that her husband fashioned (Gen.
2:7) on the potter's wheel from the dust of the earth. Genesis intends to convey that Israel's God alone rules the
world, and that He alone bestows on Hiss creatures, according to His will, the power of fertility. These frogs,
considered by the Egyptians a symbol of fertility, could be transformed, if God so desired, from a token of blessing
to one of blight. Moses allowed Pharaoh to pick the time when the frogs should be removed as he said: Glory over
me: when shall I entreat for thee. The sense of this language is that Moses allowed Pharaoh the choice of the time
when Moses would intercede for him. Then God would remove the frogs. But notice Pharaoh's response: When
Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them (cf. 8:32; 9:34). All of
this was as the Lord had said (cf. 4:21; 7:4).
8:16-19. The third plague, like the sixth and ninth, concludes a cycle and comes unannounced as a special
judgment for failing to heed the others. This was the first plague that the magicians could not reproduce, and they
were forced to admit that this is the finger of God, and expression conveying the miraculous power of God as in
Exodus 31:18; Deuteronomy 9:10; Psalm 8:3; and in a comparison to Luke 11:20 with Matthew 12:28.
8:20-32. Each of the plagues in a new cycle (the first, the fourth, and the seventh) proceeds with a warning from
Moses as he stands before Pharaoh early in the morning, as he cometh forth to the water. The second plague in
each cycle (the second, the fifth, and the eighth) has only a warning from Moses; and the last ones do not receive
a warning, but they come unannounced. Moses conveyed to Pharaoh the additional distinction that the land of
Goshen, the area where Israel lived, would be unaffected by the plague to the end thou mayest know that I am the
Lord in the midst of the earth. Division in verse 23 actually means a "ransom, redemption" in the Hebrew text, but
the Septuagint, Syriac Peshitta, and Vulgate (notable ancient versions of the Old Testament) have a different root,
meaning "distinction, difference." The word "distinction, difference" does appear in 9:4; 11:7; and 33:16 and is a
significant concept in that God does "distinguish" between His people and the heathen when judgment comes. And
in 33:16 it is His very presence with Israel, His people, that sets them apart from all other peoples. The act of
sacrificing (the abomination of the Egyptians) seems to be related to the sacrifice of sheep. This is supported by
the warning of Joseph in Genesis 46:34. Some have suggested it was the sacrifice of heifers, the cow being the
animal sacred to the goddess Hathor. Another view is that the Israelites would not carry out the rigid regulations
with regard to the cleanness of the sacrifical animals. Pharaoh's response, Go ye, sacrifice to your God in the
land, is the first of four comprises he proposed, which may be paraphrased as follows: (1) "Stay in the land" (v.
25). (2) "Do not go very far away" (v. 28). (3) "Leave your families with me" (10:11). (4) Leave your possessions
with me" (10:24). Satan makes the same basic appeals to young Christians today. The text carefully notes that
Pharaoh hardened his heart at this time also. Moses had plainly told Pharaoh in verse 29 not to deal deceitfully
any more in not letting the people go to sacrifice to the Lord (cf. Gen. 3:1 Satan's tactics). Satan has been a
murderer and liar from the beginning (John 8:44).
Exodus Chapter 9
9:1-7. Once again Egypt's religion was rebuked and ridiculed, because it included the worship of various animals
(such as the bull-gods Apis and Mnevis; the cow-god Hathor; and the ram-god Khnum) as well as animal-headed
deities. Again God made a "distinction" between the Egyptians and the Israelites: the cattle of the children of Israel
died not one. All of these various animals would have affected transportation, agriculture, and worship.
9:8-12. The sixth plague came with no warning, and even the magicians could not stand before Moses because of
the boils. The boils are referred to again in Deuteronomy 28:35. They were very painful and seriously affected the
knees, legs, and soles of the feet, which may explain why they could not stand before Moses. In 8:18 the
"magicians" could not "bring forth lice"; now they cannot even stand in Moses' presence.
9:13-35. Hail was the seventh plague. It was the first one in the last cycle. Verse 15 is the best translated "For by
now I could have stretched out My hand and struck you." But He had not, for verse 16 says, And in very deed for
this cause have I raised thee up and two reasons are then given: (1) for to show in thee my power and (2) that my
name may be declared throughout all the earth. Paul quoted the verse almost verbatim as an outstanding
illustration of God's sovereignty (Rom. 9:17). The resulting declaration of God's name "throughout all the earth" is
incorporated into the Song of Moses in 15:14-16 and is graphically illustrated in Joshua 2:9-11. The real issue was
pride as Pharaoh continued to exalt himself against the Lord's people (v. 17). He would not humble himself and
"obey" God as in 5:2. There were some Egyptians that feared the word of the Lord among the servants of Pharaoh
who made his servants and his cattle flee into the houses. (See 8:19 for a positive response to God's working.)
Notice Pharaoh's testimony and confession: I have sinned this time. The phrase this time means "now at length" or
"this once," which might reflect some of the arrogance and the shallowness of his confession. Interestingly, he
says, the Lord is righteous, and I and my people are wicked, when only a few months before he refused to even
acknowledge the existence of Yahweh (5:2). "Righteous" may refer only to this particular event. His principal
concern was for relief in verse 28, and Moses knew Pharaoh's heart, as he said, I know that ye will not yet fear the
Lord God. Moses was certainly right, for after the respite, Pharaoh sinned yet more, and hardened his heart, he
and his servants. The reference to servants is intriguing, since most of the discussion centers around the
hardening of Pharaoh's heart only, but the text expands the discussion to the servants. In 10:1 God said " I have
hardened his heart, and the heart of his servants."
Exodus Chapter 10
10:1-20. And that thou mayest tell in the ears of thy son. . .that ye may know how that I am the Lord: Telling our
children of God's miraculous deeds is an important means of keeping the memory of these deeds alive for future
generations (12:26, 27; 13:8, 14, 15; Deut. 4:9; Ps.77:11-20; 78:43-53; 105:26-38; 106:7-12; 114:1-3; 135:8, 9;
136:10-15). Actually, the content of the message relates to the parent leading the child into a "belief" in the God of
Israel. The real issue is expressed again by the Lord through Moses and Aaron as How long wilt thou refuse to
humble thyself before me?. . .Else, if thou refuse. . . tomorrow will I bring the locusts (cf. 9:17 for same idea). The
response of some of his servants, How long shall this man be a snare unto us?. . .knowest thou not yet that Egypt
is destroyed? indicates that all of this was due to the Pharaoh's persistent and willful dis obedience. His confession
in verse 16 (I have sinned) again seems to come out of practical expediency, since he was interested in an
immediate deliverance from a plague that was about to destroy his land.
10:21-29. The ninth plague came without warning. The darkness struck at the very heart of Egyptian theology and
practice. If humbled one of the greatest Egyptian gods, the sun god Re. It is ironic that the Pharaoh should choose
to use such ideas as "sight," "appear," and "see" (v. 28) in the midst of thick darkness. Moses' response I will see
thy face again no more contains a sense of poetic justice, certainly not an intended prophecy by Pharaoh!
Exodus Chapter 11
11:1. The order of events in these chapters may be clarified by assuming that verses 1-3 and 12:1-28 occurred
before Moses' final interview with Pharaoh (10:24-29; 11:4-8). Thus, Moses' departure from Pharaoh in a great
anger (v. 8) would be followed the same night by the death of the firstborn (12:29), and the Israelites would be
inspecting the Passover lamb during the three days of thick darkness that covered the Egyptians (10:22; 12:3-6).
11:2-10. All the plans and dreams of a family were bound up in the firstborn son; thus the tenth plague was the
ultimate disaster. It was not simply a childhood disease that would reach epidemic proportions. The plague was too
selective for that. It would wipe out every Egyptian firstborn son, from the first-born of Pharaoh. . .even unto the
first-born of the maidservant that is behind the mill. By contrast, among the Israelites shall not a dog move his
tongue, against man or beast for the Lord doth put a difference [distinction] between the Egyptians and Israel.
Exodus Chapter 12
12:29. If Amenhotep II (1450-1423 B.C.) was the Pharaoh of the Exodus, the son who died would have been his
eldest son. While no Egyptian records refer to this incident, the dream stela (a stone monument recording
Pharaoh's dream) of his successor, Thutmose IV (1423-1410 B.C.), clearly states that he was not his father's
eldest son. Thus, the chronological sequence of these earlier kings fits best with the biblical account.
12:35, 36. The phrase they borrowed of the Egyptians jewels. . .so that they lent unto them does not imply any
deception on the part of the Israelites. Both borrowed and lent come from the same Hebrew word, with the first
commonly translated "asked" and the second being rendered "handed over," as it is in a different stem. This was
not merely conscience money for the Jews' generations of slave labor. It had been promised to Abraham long
before in Genesis 15:14.
12:38. The mixed multitude may have included other Semites who had settled in the delta region, plus many native
Egyptians who "feared the word of the Lord" (9:20) and accepted the covenant faith of Israel. No doubt
malcontents also seized the opportunity to flee, and they later became a source of trouble (Num. 11:4).
12:40, 41. The four hundred and thirty years as the time of the sojourning in Egypt has been interpreted in two
basic ways. The first is that the bondage lasted only 215 years. The two main arguments for this view are: (1)
Galatians 3:17 assumes that the 430 years mentioned begins with the call of Abraham and concludes with the
Exodus. This would mean that the patriarchal period consisted of 215 years and the oppression in Egypt of 215
years. (2) The other argument rests upon the Septuagint (Greek) translation of Exodus 12:40 which reads "who
dwelt in the land of Egypt and the land of Canaan," rather than simply in Egypt. This also points to the 430 years
as including the patriarchal age as well as the period of bondage. The objections to this view are several. (1) Both
Genesis 15:13 and Acts 7:6 state that the sojourn would be in the land that was not theirs and they would be
oppressed for four hundred years. (2) Galatians 3:17 does not state that the 430 years was from the time of
Abraham's call to the time of Mosaic covenant; rather it is measured from the confirmation of the Abrahamic
covenant until the Sinaitic covenant (cf. Gen. 46:3, 4 in 1877 B.C. to Jacob). (3) Genesis 15:13 and Acts 7:6 do
not speak of Abraham's sons but of his descendants being afflicted for four hundred years. (4) The expression
"fourth generation" (Gen. 15:16) probably refers to a four-hundred year period, since that number is given in the
same context (15:13). Generations in this context were calculated at one hundred years rather than 40. The
second major view of this period of oppression is that it lasted for the period of 430 years, as stated in Exodus
12:40, 41. The view assumes that the reading of the Hebrew text is to be preferred over the Greek translation of
the Old Testament (Septuagint). A third proposal, which is a slight variation from the second above, suggests that
the 430 years includes the four-hundred-year oppression plus the time from the confirmation to Jacob until the
giving of the Sinaitic covenant.
Exodus Chapter 13
13:2. Sanctify unto me all the first-born is commanded because the Lord had spared the firstborn of Israel when
the Egyptian firstborn children were destroyed. Appropriately the firstborn of men and animals were to be "set
apart" for His service.
13:9. The word sign has been the subject of some speculation. Due to this verse and Deuteronomy 6:8 and 11:8
the Jews have concluded that this meant literally wearing pouches called tephillin, a term explained to mean
prayers. The Greek designation was phylakterion (Matt. 23:5), from which the English word "phylactery" has been
derived. It consisted of small pouches made from the skin of ceremonially clean animals, sewn to leather bands by
which they were strapped to the forehead between and immediately above the eyes, and to the left arms, of males
who had reached the age of 13. Inside the pouches, certain passages of the Law were written (13:2-10; Deut.
6:4-9; 11:13-21).
13:18. The location of the Red Sea crossing has produced much debate. Several views have been proposed: (1)
The crossing was near the northern end of the Gulf of Suez. (2) It was near Lake Timsah or the southern
extension of the present Lake Menzaleh. (3) The sea was located in the northern delta region, perhaps at
Serbonitis. (4) The crossing was in the Bitter Lakes region, known for its marshes and reeds, as the Hebrew
reflects (yam sup, "Sea of Reeds"). The advantage of this last view is that such a route would have led them
immediately to the wilderness of Shur after their crossing, and it would also have coincided with a three-day trip as
in 15:22. In any case, it was a miraculous crossing in deep water.
13:21. This glowing cloud was the shekinah glory of Yahweh, which later filled the tabernacle (40:35) and then
Solomon' s temple (1 Kin. 8:10), and finally departed from the temple and the city just before the Babylonian
captivity (Ezek. 8-11). This "glory of the God of Israel" will not return to Israel until the second coming of Christ
(Ezek. 43:1-7), at which time the glowing cloud will once again cover God's earthly people (Is. 4:5). It guided the
people through the wilderness, assured them of God's presence, and protected them from the Egyptians (cf.
14:19, 20).
Exodus Chapter 14
14:7. All the chariots of Egypt were probably from various parts of the delta region as opposed to the six hundred
chosen which were most likely of a special royal force. Note that the Eighteenth Dynasty was known for its
standardization of the chariot as army equipment. The chariots were open at the rear and consisted of a
semicircular standing board made of wood. This was encircled by a rim that stood approximately two-and-one half
feet above the standing board. Each chariot had two wheels ans was drawn by two small horses. The chariots
were usually manned by two men: a warrior and a charioteer. The introduction of the horse and chariot into Egypt
during the Hyksos period (1732-1570 B.C.) not only revolutionized the science of war, but provided a sport more
dashing than any previously known by adding both verse and a quality of knightly a dignity to such pastimes as
archery and hunting.
14:22. God employed "a strong east wind" (v. 21) to divide the waters; but its effects were supernatural, for it piled
up the waters like a wall in two directions at once (north and south), and to such a depth that they engulfed six
hundred Egyptian chariots when the waters were released by the hand of God (vv. 28, 29;15:8, Ps. 78:13).
Exodus Chapter 15
15:1-21. Song in verse 2 likely means "my fortress, defense." The miracle at the Sea of Reeds, God's greatest act
of redemption during the Old Testament period, is described not only in narrative prose (13:17-14:31) but also in
lyric poetry (vv.1-21). It is one of the oldest poems in the Bible. The story focuses on God Himself (v. 11); the
name Lord appears 10 times (vv. 1,2, 3a, 3b, 6a, 6b, 11, 16, 17c, 18; Lord in 17d is the less intimate word
Adonai). The hymn contains five stanzas (vv. 1-5; 6-8; 9, 10, 11, 12; 13-18), each of the first three concluding with
a smile ("as a stone", v. 5; "as a heap, v. 8; "as lead," v. 10). The first four stanzas tell the story of the deliverance
of Israel at the Sea of Reeds, and the final stanza predicts the conquest of Canaan, Miriam was one of several
women in the Bible to whom the title "prophetess" was applied. Others were Deborah (Judg. 4:4), Isaiah's wife (Is.
8:3), Huldah (2 Kin. 22:14) and Anna (Luke 2:36). Also, Philip the evangelist (Acts 6:5; 8:5) had four daughters
who prophesied (Acts 21:8, 9).
15:22-27. This records the first of five crises. This one concerned thirst. The second centered on hunger in
chapter 16, followed by thirst again in 17:1-7. A fourth concerned war in 17:8-16, and the fifth dealt with overwork
in 18:1-27.
Exodus Chapter 16
16:15. The manna literally means "What is it?" Not only was it remarkable for its size, shape, color, taste, and
variety of uses (16:14, 23, 31; Num. 11:7, 8), but especially for its daily appearance at dawn, its tremendous
abundance, its strange capacity for breeding worms at the end of each day except the sixth, and its sudden and
permanent disappearance as soon as the Israelites entered Canaan (Josh. 5:12). It taught the people to look
Godward for their daily bread, and it pointed toward the One who claimed to be the true bread from heaven, even
"the bread of life" (John 6:32, 35).
16:34. The word Testimony more likely means "covenant" or "covenant stipulations." It is virtually a synonym for
the word normally translated "covenant," as indicated by its use in naming the ark "the ark of testimony" in Exodus
25:22 but "the ark of the covenant" in Numbers 10:33.
Exodus Chapter 17
17:14. The reference to Write. . . in a book is the first mention of writing as related to Scripture and official Hebrew
records. It probably was done on papyrus, the most common Egyptian writing material. Moses evidently kept a
diary of Israel's journey through the wilderness as implied in Numbers 33:2. Certainly this is contrary to the earlier
liberal view that Moses could not have written and did not. The curse in this verse upon Amalek was due to several
factors. First, recall that they were related to the Israelites through Esau (Gen. 36:12). Second, we are told in
Deuteronomy 25:17-19 that they took cruel advantage of those who were weak and faint and weary among
"Amalek was the first of the nations: but his latter end shall be that he perish for ever." As the first nation to attack
the newly redeemed and separated Israel (and thus typical of all who later hated God's people), the Amalekites
received the full impact of God's curse upon "him that curseth thee" (Gen. 12:3). Thus, in later history, the
Amalekites who escaped from Saul (1 Sam. 15:7) were smitten by David (1 Sam. 30:17); and the ones who
escaped from David were destroyed by the descendants of Simeon in the days of King Hezekiah (1 Chr. 4:43).
Exodus Chapter 18
18:23. The Scriptures give us no indication that this was mere worldly advice on the part of Jethro. Moses
described this episode to the people in later years without regrets or apologies for his decision (Deut. 1:15). The
fact that God appointed 70 Spirit-empowered elders to assist Moses in Numbers 11 does not imply that God set
aside these "able men" of Exodus 18. The former were apparently executives and spiritual leaders; the latter were
judges.
Exodus Chapter 19
19:1-25. The rest of Exodus, plus Leviticus and the first 10 chapters of Numbers, contain what is commonly
referred to as the Mosaic Law. This chapter in addition to chapter 20, follows the pattern of ancient suzerainty
treaties, thus suggesting that Yahweh is King and Israel is His kingdom. His subject people are to render complete
submission, allegiance, and obedience to Him. A typical treaty contained a preamble (v. 3), historical prologue
(with emphasis on benevolence of the "great King," v. 4), specific obligations of the vassals, witnesses to the
treaty, and a list of the consequences of keeping or breaking the treaty (i.e., blessings and curses). The pattern
follows closely that of the Hittites, who were destroyed around 1200 B.C., thus demonstrating the antiquity of the
law and the fact that it is a complete unit not to be dissected. It may also explain the nature of the two tablets (Ex.
31:18). One would be a copy for the "great King" and the other for the vassal, Israel.
19:5, 6. The phrase peculiar treasure actually means "personal property." Israel was God's personal possession
(Ps. 135:4), since He had redeemed her from bondage, not because of her goodness, but solely because He
loved her and was faithful to the promises given to the patriarchs. Those who fear the Lord become His "peculiar
treasures" whom He will never forget, even in that time of great judgment (Mal. 3:16-18). Notice Titus 2:13, 14:
"Jesus Christ who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works." Although all the earth is mine, and everything in it was created by God and
belongs to Him (Gen. 14:19, 22; Ps. 24:1, 2), Israel is His special treasure.
Exodus Chapter 20
20:3. The phrase before me has been the subject of no small debate. Some suggest it means "in addition to Me,"
as the preposition is used this way in Genesis 31:50 and Deuteronomy 19:9. Others take before to indicate "in
preference to Me." The preposition is translated "in hostility toward" in Genesis 16:12. Thus the first commandment
teaches that no deity, real or imagined, is to rival the one true God, who is the only One who matters. It demands
an exclusive covenant relationship with Yahweh (cf. Ps. 81:9, 10).
20:4. The prohibition of any graven image, forbids, among other things, the making of any likeness of what is in
the heavens above. Obviously this would include images of Yahweh. Archeologists have observed that a figure of
Yahweh has yet to be found in debris of an Israelite town. This would also seem to substantiate the antiquity of the
second commandment, since such images of other gods are frequently found at later periods.
20:7. In vain reflects the Hebrew term that is written in the absence of a distinct vowel sound. It means "emptiness,
vanity." It is used in Scripture to describe vain works (Ps. 127:2), worthless idols (Jon. 2:8), and false prophecy
(Ezek. 12:24), among other things. So the basic meaning provides an accurate description of a vowel that has
been reduced to almost nothing. So here, in addition to what most think of as prohibition of cursing or swearing, it
has the primary connotation of not using it in an empty or worthless fashion. It certainly forbids profanity and false
oath-taking in the Lord's name, but also forbids frivolous usage. See the note on Deuteronomy 5:11.
20:24, 25. An altar of earth. . . an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon
it, thou hast polluted it: At Tell Arad an Israelite temple or sanctuary or sacred precinct, much like that of the
tabernacle, was discovered, dating to the tenth or eleventh century B.C. In the outer courtyard stood an altar for
burnt offerings, five cubits square (like that of the tabernacle-27:1), and built of earth or rubble an unhewn field
stone or bricks (as here). This tabernacle has been more specifically identified as probably a Kenite sanctuary,
whose priests traced their sacerdotal heritage back to Moses' father-in-law, Jethro (Judg. 1:16), who was a priest
of Midian and had at least some knowledge of Yahweh (18:10-12). Finally, since it is apparently patterned after the
Exodus tabernacle, this would argue for the antiquity of the Exodus tabernacle. No markings were allowed,
probably to prevent the making of images in connection with the altar itself.
Exodus Chapter 21
21:22, 23. And yet no mischief follow. . . and if any mischief follow, then thou shalt give life for life: Verse 22 has
been mistakenly interpreted as referring to a miscarriage. The text literally reads, "so that her children go [or
come] out." The plural for child is used, making it clear that a human being is in view, and the plural is generic to
cover the contingency of multiple births of either sex. The Hebrew verb shakal would be appropriate to indicate a
miscarriage (cf. 23:26; Hos. 9:14). Thus the fetus in the law code is pictured as a human being and feticide is
indeed murder (cf. Ps. 139:13, 16; Job 10:18).
Exodus Chapter 22
22:18. Thou shalt not suffer a witch to live: The English phrase to wit (to know) may be related to witch. The
Greeks rendered the word witches as pharmakoi ("poisoners") since sorcerers and sorceresses dealt in drugs and
pharmaceutical potions.
22:19. Bestiality was forbidden Leviticus 18:23; 20:15, 16; and Deuteronomy 27:21. The Canaanites practiced this
offensive act. The Hittites forbade its practice with sheep, cows, or pigs, but not with horses or mules. Once again
the sanctity of the human person, marriage, and human sexuality called for a separateness from a perverted
self-destroying culture. Israel was to be holy, as Yahweh was (Lev. 11:44; 19:2).
Exodus Chapter 23
23:20-33. Behold, I send an angel before thee: God promised "an angel" or "mine angel" (v. 23) for Israel's
protection and success. This is no ordinary angel, for God's name is in him and He can pardon your
transgressions (for "Who can forgive sins, but God alone?"- Luke 5:21). This must be the Angel of the covenant
(Is. 63:9; Mal. 3:1), the preincarnate Christ Himself who now attends His law. Obedience was not to a dead law, but
to the Angel, Christ Himself. Obedience would result in blessing; therefore, obey his voice, provoke him not
(something they really did in Num. 14:11; Ps. 78:17, 40, 56). Besides "sending" His Angel, God would send my fear
before thee [Josh. 2:9-11 for fulfillment]. . . and I will send hornets. He promised to send panic and confusion to
every nation they had to face in military action. Some have taken the hornets as literal ones' others identify it as
reference to the Egyptian armies. However, it is probably best viewed as a figurative expression referring to the
panic-producing power of God which aided in overcoming both kings, Sihon and Og. This is supported by the
proximity of verse 28 to verse 27. In one sense, this is synonymous parallelism (cf. Deut. 2:25; 7:20). Panic
certainly did play an important role in the victories both in Trans-Jordan and Canaan (Num. 22:3; Josh. 2:9, 11;
5:1; 9:24).
Exodus Chapter 24
24:8. The blood of the covenant is the terminology from which the Old Testament (or covenant) gets its name.
Because Israel failed to keep this conditional covenant of works, God promised through Jeremiah the institution of
an unconditional covenant of grace (Jer. 31:31-34), which will be fulfilled in Israel during the Great Tribulation. But
this covenant of grace is based upon the atoning work of Christ; and for this reason the church also participates in
it, through His blood (Luke 22:20; Heb. 8:6-13; 9:15-18; 12:24).
Exodus Chapter 25
25:8, 9. Sanctuary. . . tabernacle: There are 50 chapters in the Bible devoted to the tabernacle: 13 in Exodus; 18
in Leviticus; 13 in Numbers; two in Deuteronomy; and four in Hebrews. The final 16 chapters in Exodus are
primarily devoted to the instructions and fashioning of the tabernacle. The amount of space devoted certainly
demonstrates its importance to Israel's experience as a religious community. The above are two of the five
different names or titles applied to the tabernacle in the Pentateuch. Sanctuary translates the Hebrew miqdosh. It
derives from a root meaning "be holy," and may have come into use because of the two parts into which the facility
was divided: the Holy Place and the Most Holy Place. This reinforces the notion of holiness or separation. The
sanctuary testifies to the holiness of God by more than its structure. Aaron, the chief minister of the tabernacle,
wore a diadem with the engraving, "HOLINESS TO THE LORD" (Ex. 28:36). This term lends an aura of the
unapproachable and the distant. Though God was accessible to the people, the engraving reminded them that the
tabernacle was no ordinary facility. The tabernacle was set apart and special to Yahweh. The second term,
tabernacle, translates the Hebrew mishkan, "dwelling place." Notice that Yahweh says, Let them make me a
sanctuary; that I may dwell among them. It implies an active sense of dwelling. When the tabernacle was
completed, the signal that Yahweh had come now to inhabit it was the descent of the glory cloud (40:34-38). The
ark was significant for more than being the depository for the law. The ark's cover represented the throne of God.
Therefore the ark was placed in the Most Holy Place of the tabernacle and symbolized God's presence. Also, the
table of the bread of the presence (v. 30), on which were placed the 12 loaves, symbolized that the tribes were
present before the LORD.
25:17. Mercy seat probably derives from the root meaning "to cover," or "the conceal." Thus a covering of sin was
symbolized until it was dealt with in fact by the atonement of Christ. But there is evidence that the verb is derived
from a noun meaning "ransom," since it is parallel to the word "redeem" (pada) in Psalm 49:7. Actually, the idea of
"mercy seat" is incorrect, for the word is not related to mercy and of course it was not a seat. Further, the
translation "mercy seat" does not sufficiently express the fact that the lid of the ark was the place where the blood
was sprinkled on the Day of Atonement. "Place of atonement" would perhaps be more expressive. Note that the
Septuagint is usually hilasterion, "place or object of propitiation," a word applied to Christ in Romans 3:25, 1 John
2:2 and 4:10.
25:21. The testimony quite clearly designates the two tables of stone on which the Ten Words (Ten
Commandments) were written (24:12; 31:18; 32:15; 34:29). These two tables represented God's covenant with
Israel (34:27, 28) and as such are called the "tables of covenant" (Deut. 9:9).
Exodus Chapter 26
26:36. The door of the tent: This was a tent of meeting. Here the people's representatives- the priests and Moses
in particular-met with Yahweh and He with them. Here the dispute between Aaron, Miriam, and Moses was
arbitrated (Num. 12:4). The instructions about the daily offerings state that at the door of the tent of meeting the
lambs shall be offered morning and evening, and "where I will meet you, to speak there unto thee" (29:42). Here
Yahweh spoke with Moses "face to face, as a man speaketh unto his friend" (Ex. 33:9-11). He also met with the
people here: "and there I will meet with the children of Israel" (Ex. 29:43). It seems that individuals could hear from
Yahweh in response to their seeking Him at the door of meeting in Exodus 33:7. This is the place where the entire
contents of Leviticus are represented as being delivered to Moses by Yahweh (Lev. 1:1). This was the place where
Yahweh and His people met. All had access to Him.
Exodus Chapter 27
27:2. The horns of it (the altar): The bronze altar of burnt offering was also an altar with horns. An excellent
example of such a horned altar has been discovered at Beer-sheba, dating to the eighth century B.C. In Leviticus
4:7, 10, 18 this altar is named "the altar of burnt offering." The position of this altar near the entrance of the main
court indicates very clearly the absolute necessity for blood atonement before real fellowship can be initiated with
an infinitely holy God. The slaughter of animals was a vivid reminder to Israel that sin indeed requires a high price.
The horns were used to bind the sacrificial animals (Ps. 118:27).
Exodus Chapter 28
28:30. Urim and the Thummim: The purpose for the breastplate was for judgement (cf. v. 15). The Urim and
Thummim were deposited in the pouch and functioned as sacred lots used as the means of making judgments (v.
30). The word Urim begins with the first letter of the Hebrew alphabet and Thummim begins with the last letter. This
may imply the lots were restricted to giving either positive or negative responses to questions asked of them. A
good translation of the terms in English is "curses and perfections," meaning that if Urim dominated when the lots
were cast, the answer would be "no"; but if Thummim dominated the answer would be "yes." We do not know how
many there were, what they looked like, or exactly how they were used. There were numerous instances in the Old
Testament where they were employed, even though it was not always explicitly stated in such cases. It was not like
throwing dice, because the results were not determined by chance. The priest knew that the lots' outcome was "of
the Lord" (Prov. 16:33). Acts 1:23-26 is the last mention of a divine decision mediated through lots. When the Holy
Spirit came into power on the Day of Pentecost (Acts 2:1-4) the need for the casting of lots disappeared.
Exodus Chapter 30
30:1-10. Altar to burn incense: The position of the altar was to be in the Holy Place, in front of the veil that is by the
ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. Hebrews 9:3, 4
notes that the altar of incense was considered as belonging to the Most Holy Place. This was the first place the
priests came as they approached the sacred presence of God above the mercy seat. The priests were not
permitted to go beyond that point except on the Day of Atonement. Aaron and his sons were responsible for
offering a perpetual incense upon it in the morning and in the evening. Offering strange incense (that is, incense
not composed like that in vv. 34, 35) was strictly forbidden. In Scripture, incense often symbolizes prayer and
communion with God the Father (Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3, 4). The continual burning is an example of
the necessity for the continuous and persistent prayer (cf. Ps. 16:8; 55:7; 1 Thess. 5:17, 18). Incense, or perfume,
denotes that which produces a sweet-smelling odor when burned (cf. Prov. 27:9). The spice frankincense (lebona)
may be used as an incense.
30:18. Laver of brass: This is the laver of cleaning located between the altar of burnt offering and the door of the
tabernacle. It was actually made of bronze and set aside for ceremonial washing of the priests before they entered
the Holy Place. The symbolic meaning is indeed significant and precious. It provided a type of cleansing that
served to maintain fitness for a spiritual ministry. The altar of sacrifice dealt with the priests' guilt, but something
else was required for effective fellowship and worship in the tabernacle. The blood did not remove the defilement
of sin. So before one could enter the presence of a holy God, sin had to be taken care of (cf. Eph. 5:26; John 15:3
in the life of the believer today). We are freed from the guilt of sin and its penalty by the application of the blood
(Rom. 5:9), but there remains defilement of sin that comes through daily living and is cleansed by the washing of
the Word of God (John 13:10).
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