1:1 Egypt, situated in the northeast corner of Africa, is the site of the Exodus. The Book of Exodus is a continuation of the Gen. account, dealing with the 430-year development of a family group of 70 into a large nation. See Deut. 26:5.
1:7 The Egyptians did not associate with alien peoples, but considered themselves superior. However, because of Joseph, Israel was a tolerated and, at times, favored people (Gen. 43:32) until the land [Goshen] was filled with them.
1:8 A new king is never identified apart from his royal title, “Pharaoh.” This may be Ahmose, who drove out the Hyksos and founded the Eighteenth Dynasty around 1550 B.C.
1:11 Sethi I had moved the Egyptian capital to the Nile Delta. His son, Ramses II, built a new residence called Raamses, the modern Qantir, located in the northeastern section of the Delta. Pithom, a supply city, was in the same general area. Taskmasters were individuals responsible for controlling and managing a group of people in their performance of a specific task.
1:14 Mortar was a wet mud or clay mixture used to make bricks. These bricks were composed of the mud or clay along with other substances, like straw or sand, which tempered the strength of the bricks.
1:15–17 The midwives were to be the executioners of Pharaoh’s murderous plan. However, because they feared God more than Pharaoh, they took care to see that the Hebrew women kept their children. They triumph as God’s instruments to preserve His plan for Israel.
1:16 Birthstools were special stone chairs used by women when they gave birth. They may have been an Egyptian invention.
2:1 Moses’ priestly ancestry later becomes crucial to his leadership role.
2:2 Beautiful means healthy.
2:3 Bulrushes are marsh plants, long hollow-stemmed grass similar to papyrus. An ark is an allusion to the ark that delivered Noah.
2:5 Pharaoh’s daughter was probably the daughter of one of Pharaoh’s concubines. Her identity is unknown.
2:7 A nurse was a hired woman who breast-fed an infant or helped to raise a child. She usually became a respected member of the household she served. Children were not weaned until they were three to five years of age, which allowed ample time for religious training about the God of the Hebrews. This training probably caused Moses to seek out his people (v. 11).
2:10 Adoption was not a practice among the Hebrews, but was a common practice among the Egyptians. The name Moses is related to a Hebrew root, meaning to “draw out.”
2:11 He went out to his brethren is interpreted in Heb. 11:24 as he “refused to be called the son of Pharaoh’s daughter.” Although he was trained in Egypt, Moses never forgot his nurse or his heritage.
2:15 The Midianites were descendants of Abraham through his second wife, Keturah, and were therefore a kindred people to Moses. They lived in western Arabia and the eastern part of the Sinai peninsula. Wells were often situated outside the towns or villages. In addition to supplying water, they functioned as local landmarks and places of meeting.
2:16–22 Water, the source of life and wealth, was vital to survival in a hostile environment.
2:21 Moses takes a wife from among this distant kindred people.
2:22 Moses summarizes his life since leaving Egypt in the naming of his son. Gershom is from a Hebrew root meaning “driven or thrust out.”
2:23–25 The death of the king serves as a turning point in the lives of the Hebrews. Some perhaps thought things would get better when Pharaoh died; however, things got worse. The severity of the situation once again causes the Hebrews to turn their minds toward God.
3:1 The location of Mt. Horeb is uncertain. Tradition identifies it with Gebel Musa (“Mountain of Moses”), a 7,500-foot mountain in the center of a granite range in the south of the Sinai peninsula.
3:2 Angels are supernatural creatures that exist in the heavenlies serving as messengers from God and as protectors for His chosen people. The Angel of the LORD was a visible manifestation of God, possibly the preincarnate Christ. The flame of fire was the glory of God’s presence, the Shekinah, which transformed everything and everyone it touched.
3:3 See section 1 of Truth-In-Action at the end of Ex.
3:3 God comes to Moses through the commonplace, which becomes special and holy when touched by God. Spontaneous combustion was not unusual in the desert, but a nonconsuming flame was an extraordinary and commanding event.
3:5 Take your sandals off: In the East, removing one’s shoes (sandals) is a form of respect. Holy ground: The ground becomes holy because of God’s visitation.
3:7–10 God acknowledges that He has seen and heard the problems of the Hebrews and intends to become personally involved. A land flowing with milk and honey poetically describes its lushness and fertility. Milk refers to a pastoral lifestyle; honey probably means the syrup of the date. The Canaanites were the principal inhabitants of the fortified cities. Their religious ceremonies centered in fertility cults with the worship of many different gods. The Hittites were from Anatolia (modern Turkey). Amorites sometimes denotes the pre-Israelite population in general. Sometimes they are contrasted with the Hittites, who may have occupied the southern section of Canaan while the Amorites lived in the north. They worshiped the Baals and Ashtoreths and other gods. It is not clear whether the term Perizzites is ethnic or sociological (those living in unwalled villages). The Hivites may be connected to the Horites (see note on Gen. 34:2). The Jebusites occupied the city of Jebus, later called Jerusalem. Pharaoh is again unidentified. He may be Thutmosis III or Ramses II.
3:11, 12 When Moses asks, Who am I, God responds that He will accompany Moses and His plans will be accomplished. Israel will serve God in freedom. At this encounter Moses is commissioned for service, a major turning point in Moses’ life.
3:14, 15 See section 2 of Truth-In-Action at the end of Ex.
3:14 God identifies Himself as I AM WHO I AM. Revealing His divine name declares His character and attributes, reinforcing that the issue is not who Moses is, but who is with him. This name is related to the Hebrew verb meaning “to be,” and so implies the absolute existence of God. The Hebrew here is also the source of the English, “Yahweh,” “Jehovah,” or “LORD” (v. 15). See note on 34:6, 7.
3:16 Elders of Israel refers to those of advanced age who, by great experience and authority, were the leaders of the Hebrew people.
3:18 Sacrifice was, and is, the means by which sinful man can approach a sinless, holy God. It denotes worship as the goal of the Exodus. Three days’ journey would not take them to Horeb, but beyond the borders of their Egyptian delta region.
3:20 Wonders point to or represent things larger or more important than themselves. They are usually linked to the acts of God. In Ex., most uses of the word point to those miracles produced by God to deliver the Israelites out of Egyptian bondage.
4:1–9 The signs given to Moses were for his sake, to prove that God was with him. Often signs or miracles are given to prove God is on the scene on behalf of His people.
4:2 God takes the ordinary, such as a shepherd’s rod, and uses it as an extraordinary rod of God. This rod was used to perform various miracles by God’s power.
4:10 O my Lord is Moses’ recognition that God has a right to command him. Not eloquent … slow of speech and slow of tongue is Moses’ claim to being inadequate at persuasive, confrontational speech. Neither before nor since indicates his perspective that his problem is long-standing and that his encounter with Yahweh has not changed matters.
4:12 The promise made here is similar to Matt. 10:19, 20. When we do not know how to respond, God will give us boldness and the proper words.
4:13–17 Although Moses asks God to send someone else, he is not released from his responsibility. God, however, changes the chain of communication. God will speak to Moses and Moses will speak to Aaron. Aaron will then speak to the people. Moses is the agent of God, and Aaron is the mouthpiece of Moses.
4:18 Moses, through marriage, becomes a son to Jethro. As an obedient son, he needs to ask permission to leave the geographic area where Jethro lives.
4:19 Upon learning of Pharaoh’s death, Moses feels free to return to Egypt. This event in the life of Moses parallels the situation in the early life of Jesus; upon Herod’s death, Jesus was able to return to Israel from Egypt (Matt. 2:19–21).
4:22 All of humanity is God’s creation, but Israel has a special place and task in God’s plan. To be the firstborn is to be regarded as God’s special property, not only favored, but having unique responsibilities.
4:24–26 This is a difficult passage filled with obscurities. Apparently, Moses neglected to circumcise his son. Circumcision was an action that served as a sign of God’s covenant relationship with His people as designated by God Himself (Gen. 17:10–14). Failure to perform this rite may have been caused by his wife’s abhorrence of the practice, or by adhering to the Midianite rite, which called for males to be circumcised at puberty. However, as head of the house, Moses should have performed this rite when his son was eight days old. As he is now about to become Israel’s deliverer, God is displeased and vicariously uses Zipporah to do what Moses should have done.
4:26 The meaning of a husband of blood probably refers to Zipporah’s indignant feelings about the circumcision just performed.
4:30, 31 The signs validate the call of Moses and cause the people to believe. Bowing heads was a sign of respect.
5:1 Moses was able to go before the Pharaoh because he had been adopted by the previous Pharaoh’s daughter. Thus, even though a new king was in the land, respect had to be paid to the former Pharaoh’s offspring. Another possibility found in historical records states that one Pharaoh, Ramses II, made himself available to anyone who wanted to see him. Feasts were community activities when the community would stop its normal activities to offer thanksgiving to certain deities on specific occasions. It was usually a joyous time of eating and of worship. Hold a feast is the third term used to identify the purpose of their deliverance. See 3:12, 18.
5:2 Who is the LORD, that I should obey His voice: Pharaoh was considered to be divine. Thus, he had a difficult time believing that a God of an enslaved people, even if He did exist, could present a threat to him as long as that God and His people stayed captives.
5:3 Pharaoh’s claim over the Hebrew slaves lasted only as long as they were on Egyptian soil. Once they had left the region, they would have been free men and would not have had to return.
5:10 Archaeological excavations have shown a difference in the bricks used in the buildings in northeast Egypt. As the buildings went up, less and less straw was used.
5:14 The officers were Hebrew foremen. Apparently, their privileged status lasted only as long as they were of service to Pharaoh. Perhaps for this reason they tried to discredit Moses and Aaron (v. 21).
6:3 God Almighty translates the Hebrew El-Shaddai, that is, “The God Who Is Enough,” “The All-Powerful,” and “The One Who Is Self-Sufficient,” signifying God as a source of all blessing and military prowess.
6:4 A covenant was an agreement of two parties. Usually one party was superior to the other. It contained certain permanent pledges made to each other, which were ratified by a ritual or ceremony, such as circumcision (Gen. 17:10, 11), passing through cut bodies of slain animals (Jer. 34:18), or sharing a special meal (Gen. 31:54).
6:14–25 This genealogy places Moses and Aaron as descendants of Levi and members of that tribe of the Hebrew people. This later becomes important when God calls this tribe into the priesthood.
6:26 Armies referred to their family clans.
7:1—11:10 See section 3 of Truth-In-Action at the end of Ex.
7:1, 2 A prophet was the middleman between God and His people. He acted as the mouthpiece of God to the people and represented the people to God.
7:3 I will harden Pharaoh’s heart reinforces God’s sovereignty. Pharaoh is already arrogantly unbelieving (5:2). God will intensify this to prove His presence to Egypt and Israel. See Rom. 9:14–18.
7:11 Egypt, like the rest of the Middle-Eastern cultures, was a land where magic flourished. The belief was that one, through the use of magic, could influence or control the gods. Wise men were those who knew the occultic arts; sorcerers muttered magic formulas and incantations; magicians were the bearers of magic books. Their temporary success shows Satan’s power to imitate certain miracles. See 2 Thess. 2:9, 10.
7:13 The elders of Israel did not ask for signs, but when they saw them, they believed (4:30, 31). Pharaoh asked for a sign (v. 9), but when he saw one, he did not believe.
7:17—8:19 In addition to being called “wonders” (see note on 3:20), God’s dealings with Egypt are commonly called “plagues” because of the main Hebrew verbs that describe His actions, I will strike (7:17) and I will smite (8:2). This reinforces God’s judgment behind them. Many of the plagues are aimed at Egypt’s nature gods as much as at the Egyptians themselves. With each plague, God demonstrates that the various Egyptian gods are powerless and judged by Him. An interesting literary pattern is seen in the presentation of the first nine plagues. There are three cycles in which the first plague is announced to Pharaoh while he is standing by the Nile; the second is announced to Pharaoh in the court; the third is an action on the part of Moses and Aaron with no comment to Pharaoh.
7:20 Some interpret this to mean the Nile was polluted by fine red earth God released through flooding. The text more likely indicates that the Nile actually turned to blood.
8:1–15 Frogs were associated with the goddess Heqt, who helped women in childbirth. This almost comical plague shows Yahweh is in charge of the land of Egypt.
8:16–19 This could have been ticks, lice, gnats, or mosquitoes, all of which existed in the dry, hot climate of Egypt.
8:19 Finger of God speaks figuratively of the power of God. The magicians recognize the superiority of God’s power and tell Pharaoh that the Hebrew God is behind all of these events. They are, in effect, surrendering. How can one fight the God who created and controls nature? This is Egypt’s first move toward acknowledging that Yahweh is powerfully present at the very point their gods should be.
8:20—9:12 The next three plagues bring loss and physical suffering. In the first three plagues, all suffer; in the next three, the inhabitants of Goshen—the Hebrews—are spared.
8:22, 23 Goshen was a district of about 900 square miles with two major cities: Raamses and Pithom. The Hebrews lived in this region under the protection of God. This action sends out two messages: one to Pharaoh that God is in control and another to the Hebrews that God cares for them.
8:24 The great number of flies upsets the daily processes of life. Doing any work outside is impossible.
8:25–32 Pharaoh tries to persuade Moses to compromise.
8:26 The abomination to the Egyptians would have been sacrificing a cow, since in their minds a cow was sacred.
9:3 The fifth plague that destroyed livestock could have been an attack on Hathor, the mother-goddess of Egypt, who was often portrayed in the form of a cow.
9:8 The scattered handfuls of ashes somehow symbolize the disease.
9:9 The boils were probably tumors, blisters, or running sores. See Deut. 28:27.
9:16 The intent of the plagues is clearly stated to Egypt.
9:18 The hailstorm itself was a miracle, for in a virtually rainless land, hail was rarely seen. Thus, with this miracle, God intensified the natural and made the hailstorm destructive. The hail could have been an attack on two Egyptian gods: Isis, the goddess of life, and Seth, the protector of crops.
9:19 An all-powerful, merciful God can bring judgment and mercy at the same time. Pharaoh is told how to save men and animals by heeding God’s instructions.
9:20, 21 One can make one of two responses to any offer made by God: acceptance or rejection. Both carry different consequences.
9:27–35 Pharaoh acknowledges his and his people’s sin and asks Moses for God’s mercy. However, even though he and his people know their sinful state, he refuses repentance (v. 34).
10:2 Oral tradition and recitation are important parts of a Hebrew child’s education and religious training that preserve the belief and experience of the people.
10:11 Pharaoh proposes a further compromise with Moses: he will allow only the men to go and sacrifice to God, which is counter to both Hebrew and Egyptian understandings of worship. In both cultures the entire populace worships together. Without giving time for response, Moses and Aaron are banished from Pharaoh’s presence. This action on Pharaoh’s part is merely a psychological ploy.
10:13–15 Locusts come and eat what is left of the crops that were destroyed by the hailstorm, thus endangering life. In this manner God continued the attack on Isis and Seth.
10:21 The darkening of the sun had a twofold effect. First, God demonstrated His power over the sun, the most potent religious symbol of Egypt. Second, it was a direct frontal attack on Pharaoh himself, since he was considered to be the incarnation of Amon-Ra, the sun god.
11:2 The Hebrews are told to ask from the Egyptians prized possessions and objects of value. This further humbled Pharaoh and his gods who were supposed to be caring for the Egyptians.
11:5 The final visitation showed God was not only the controlling force in nature, but was also the controlling force in life and death. Yahweh Himself brings the plague. This attack demonstrated that the God of the Hebrews was greater than Osiris, the Egyptian giver of life.
12:1–11 Passover was originally a feast for those about to be delivered by their direct obedience to the covenant God; it served as the final dynamic proof of God’s presence and protective care. Its continued celebration by all the congregation of Israel would serve as a memorial for those who had been delivered and their offspring.
It is celebrated in the month of Nisan (also called Abib, March–April), and marks the new year because its beginning was the beginning of Israel’s new life as a people. It is characterized by selecting a lamb, which is sacrificed four days later and eaten as part of a major commemorative meal. A feast of hope and life, the Passover represents deliverance and new beginnings; in many of its elements, it is a type of Christ our Redeemer, the Lamb of God.
12:7 See section 3 of Truth-In-Action at the end of Ex.
12:8 The bitter herbshave traditionally been regarded as representing the bitterness of Egyptian bondage. “Bitter herbs” could have been dandelions or horseradish.
12:11 The Passover meal was to be eaten in haste, with all the participants ready to move when God commanded them to leave.
12:12 Passover was a judgment against all the gods of Egypt. It was the final statement of God’s power.
12:16 Convocation was a sacred assembly or calling together of people for rest and worship.
12:19 House can be applied to a tent or small hut.
12:21–28 A liturgical elaboration of vv. 1–13.
12:22 Hyssop is a member of the mint family, a shrublike plant. The blood used was symbolic of the blood of Christ, which brings salvation.
12:26–28 Children are to be a part of the Passover. They are to partake of it and be instructed in its meaning.
12:29–32 Pharaoh was directly touched by the final plague. He requested that the Hebrews leave and also asked for a blessing. At this point he knew the God of the Hebrews was God and that he and the gods of Egypt were defeated.
12:37 From Rameses to Succoth would have been eastward, the most direct route. The six hundred thousand men, plus women and children, could easily have made the number of the people who participated in the Exodus as many as from 1.5 to 2 million. This large number creates many problems logistically and archaeologically. Many solutions have been offered, but none are satisfactory.
12:38 Mixed multitude: These were probably Egyptians who followed Israel’s example of offering the sacrificial lamb. They saw the God of Israel at work, and they believed and received God’s blessing for obedience. This relationship would continue until the giving of the Law, when they would be excluded; yet, if males opted for circumcision, all foreign origin would be obliterated and they could fully participate.
12:40 Four hundred and thirty years had passed from the migration of Jacob’s family to the time of the Exodus. The traditional conservative date is 1446 B.C.
13:2 The firstborn sons belonged to God in a special way because He spared them in Egypt. They were to be as the firstfruit offering to God. See vv. 11–16.
13:3–10 A liturgical elaboration and reminder of the Feast of Unleavened Bread.
13:3 See section 1 of Truth-In-Action at the end of Ex.
13:6, 7 See section 1 of Truth-In-Action at the end of Ex.
13:9, 16 The later Jewish practice of wearing phylacteries while praying is based on these verses. Phylacteries are two small leather boxes attached by leather straps, one to the left hand and one to the forehead of an Israelite. They contain passages of the Law.
13:17 By way of … Philistines likely refers to the road to Philistia. Although this was the most direct route to Canaan, it was heavily guarded by Egypt.
13:18 The Red Sea or “Sea of Reeds” is a narrow body of water that stretches about 1,300 miles from Suez to the Gulf of Aden. It has depths up to 9,500 feet. This would have been a southeasterly turn. Orderly ranks meant they were organized and in fighting formation. God’s people were not disorganized and panic-stricken, fleeing for their lives.
13:19 The bones of Joseph were carried out of Egypt, fulfilling Gen. 50:25, 26.
13:20 The Israelites are being led in an east-southeasterly direction by the most direct route free of armed resistance.
13:21 The pillar of cloud and the pillar of fire were manifestations of God’s guiding presence.
14:1, 2 This divinely led turn, either due south or back toward Egypt, was to depict confusion (v. 3) so as to trick and defeat Pharaoh (v. 4).
14:7 Chariots were either two- or four-wheeled horse-drawn vehicles, used to carry a driver and one or more warriors. Equipped with bows, arrows, spears, and javelins, they were excessively heavy and became easily bogged down and immovable in muddy ground, trapping horses and men.
14:10–18 Water was in front of them, and Pharaoh and his army behind them. They were trapped and had one of three options: surrender, fight, or trust God. The actual crossing probably took place somewhere between Qantir and just north of Suez, near the papyrus marshes.
14:13, 14 See section 1 of Truth-In-Action at the end of Ex.
14:19 Angel of God: The Angel, the cloud, and the fire were visible means of direction, protection, and assurance.
14:21 The Egyptians had to learn that God was no desert god, but was the controller of all human destiny and the God of all the elements.
14:24 “Watch” meant one of two things: 1) posting a guard, or 2) a unit of time that divided the night, such as the evening watch, midnight watch, cockcrow watch, and morning watch.
14:31 The proper response to the power of God is fear (awe), trust, and obedience, a lesson the Israelites would have to learn over and over again.
15:1–18 The Song of Moses is directed completely to the praise of God for His saving presence, rescue, protection, and establishment of His people.
15:1 Rider refers to the chariot driver.
15:3 Man of war was a warrior. It was the acknowledgment that God fought the battle.
15:5 That the Egyptians sank … like a stone probably reflected the fact that they were heavily armored (v. 10).
15:7 Wrath literally means “burning.” God’s action overtook them in the same fashion that a fire overtakes stubble.
15:10 Lead probably refers to their armament (v. 5).
15:17 A sanctuary is a holy place set apart for worshiping God and performing religious ceremonies.
15:20 A timbrel was a tambourinelike percussion instrument used primarily by women.
15:23 Marah means “Bitter.” Wells and pools in this region of the world were often brackish.
15:25, 26 See section 2 of Truth-In-Action at the end of Ex.
15:26 The LORD who heals you in Hebrew is Yahweh-Ropheka. This is one of the blessings enjoyed when one is in obedient, covenant relationship with God.
16:1 This is a month and a half after leaving Egypt.
16:3 Although slaves while in Egypt, they had been well cared for. Now that they are in the wilderness, they forget God’s goodness and their suffering and begin to complain about the lack of foodstuffs.
16:4 See section 1 of Truth-In-Action at the end of Ex.
16:4 God tests the people to see if they will do what they are told. One way He does this is by placing a restriction on the amount of heaven-sent food that they may gather.
16:13–18 The food supply comes morning by morning in God’s time, according to God’s plan. The supply cannot be stored up for future use, except for the Sabbath. It is to be used only as God has specified (v. 20), a miraculous demonstration of His provision to meet the needs of His people. Each family has all that is needed. They are allowed to have an omer of the bread (v. 15) per day—a bowl holding about 4 pints (v. 16). This substance is Israel’s staple food for 40 years (v. 35). The petition in the Lord’s Prayer, “Give us day by day our daily bread” (Luke 11:3), in all likelihood, looks back to the bread provided by God for the Israelites as their daily sustenance.
16:22, 23 Moses explains the sanctity and observance of the Sabbath and all that it entails. God gave a double portion of the food to provide for the Sabbath observance. Thus the people did not need to toil and gather it on the Sabbath.
16:31 Manna, the Hebrew name given by the Israelites, meant “what is it?” (see v. 15). Coriander is an herb that grows to be 2 to 3 feet tall. The plant produces seeds, which are used for flavoring food to this day.
16:32 A sample of the bread was commanded to be kept to show future generations the provision of God in the wilderness. This sample was more than a keepsake; it was a sign of the covenant.
16:35 Manna nurtured the people and gave life for 40 years. As such, it was a type of Christ. A direct correlation can be seen every time the Eucharist is observed and the one officiating repeats Christ’s words, “Take, eat; this is My body which is broken for you” (1 Cor. 11:24).
17:1 If Jebel Musa is the site of Mt. Sinai, then Rephidim is probably Wadi Refayid where it intersects Wadi Feiran. Many of the places on the journey are unknown today.
17:3 The people complained continually. Their suffering in Egypt had been of a different nature. Now they complain about the lack of water. Their despair is evident in the fact that they are ready to stone Moses. They had stopped trusting God and were looking to Moses the man as their source and provider.
17:8 The Amalekites were a wandering tribe located in the arid area between Canaan and Egypt.
17:9 Joshua appears for the first time as the leader of a volunteer army.
17:10–13 See section 5 of Truth-In-Action at the end of Ex.
17:10 Hur is mentioned here and in 24:14 as an assistant to Moses.
17:15 See section 2 of Truth-In-Action at the end of Ex.
17:15 The-LORD-Is-My-Banner (Hebrew Yahweh-Nissi): A banner is the polelike standard beneath which armies or communities rallied. When lifted up, it called the people together for battle, for meeting, or for instruction. This phrase also could have been a battle cry. Erecting an altar was Moses’ recognition of the presence of God. At this altar, he was honoring God as the giver of victory over the Amalekites.
18:2–7 Moses probably had sent his wife and sons back to Jethro for protection at some time during the Egyptian plagues.
18:8 Moses bears testimony to the fact that all that was done by God took place for Israel’s sake. Prior to Moses’ account, Jethro had only heard of his son-in-law’s exploits through scattered reports (18:1).
18:9–11 Jethro blesses God for His acts of deliverance and confessed he now knew that the almighty God of Moses was the true God.
18:12 Burnt offering: See note on Lev. 1:3. Elders of Israel, representatives of all the people, shows tribal organization.
18:15 In looking to Moses for wisdom from God, the people now accept his counsel as the Lord’s counsel.
18:16–19 Three detrimental effects resulted from Moses’ acting as judge over everything, everyone, and all situations commonplace, religious, and legal: he was overworked, the people did not receive justice quickly, and the elders were deprived of the opportunity to use their talents.
18:20 As God’s representative, Moses is to teach and enlighten the people in four areas: the statutes of God, His laws and regulations pertaining to the statutes, the way the Israelites are to live in light of the statutes and laws, and what work they are to do.
18:21 Rulers are to be God-fearing, trustworthy, and honest, those who govern or dispense justice, judgment, and protection.
19:5, 6 God placed His requirements and stipulations on those who were chosen to be His people. This type of covenant was common during this period of history between an overlord and his subjects. The overlord blessed and protected the people in exchange for loyalty and obedience.
19:5 See section 3 of Truth-In-Action at the end of Ex.
19:5 You shall be a special treasure to Me: This was what their relationship would be to Him if they accepted the covenant.
19:6 Kingdom of priests: God had complete sway in all things, since all the Earth was His (v. 5), and His obedient loyal people would have dominion in the Earth. Holy nation describes a people set apart from the world, dedicated to the Lord God and His service, indwelt by His presence.
19:8 See section 4 of Truth-In-Action at the end of Ex.
19:10 To prepare for God’s presence, the people were instructed to purify themselves by washing their clothes. In addition to this physical consecration was an implied spiritual preparation (v. 14). They were told to separate themselves from those things in which they normally participated.
19:15 Do not come near your wives instructed the men not to have sexual relations with their wives. Sexual relations involved their whole being, and would distract from the sanctification process (1 Cor. 7:5).
19:16–25 Here all Israel has the experience Moses had known at Mount Sinai. The intent is clear: God is coming to His people to give instruction. Though personal, their relationship with God will have definite boundaries.
19:23, 24 The boundaries were due to God’s holiness; this separation can be bridged only by Jesus Christ who enables redeemed men to enter “the Presence behind the veil” (Heb. 6:19).
20:1–17 See section 4 of Truth-In-Action at the end of Ex.
20:1 These 10 words (the Ten Commandments) are absolute law, principles that are all-encompassing and allow for no exception. Jesus confirms their timeless application (Matt. 5:21–37).
20:2 God proclaims triumph for His people, not over them. I am the LORD your God identified the speaker with the one who performed the miracles of the Exodus event.
20:3 God’s character demands loyalty. The believer demonstrates loyalty by worshiping the only one, true God.
20:4 Israel was surrounded by peoples who worshiped images also called gods. Since no human effort could represent God adequately, God forbade creating any image of Him, either literally or conceptually. The Israelites, in this regard, became unique among their neighbors.
20:5 Third and fourth generations: It was possible for four generations to live around the aged head of the family. Because of the close ties of a patriarchal family, the influence of the patriarch, good or evil, affected all generations under his control.
20:7 The name of the LORD should not be misused, for His name and His character are inseparable. The name of God has been misused in magic, in substantiating truth through the use of oaths, and in profane utterances. The Third Commandment deals not only with the use of God’s name but with controlling one’s tongue as well.
20:8 The Sabbath is to be a holy day, set aside to God. The Hebrew word means to “desist.” One who is in a covenantal position with God is to stop the everyday activities of life and honor God with rest every seventh day. God had set the pattern in creation: six days He worked; on the seventh day He rested.
20:12 Since the family is the key component to society, proper relationships must be maintained. Honor means to prize highly, to show respect, to glorify and exalt.
20:13 Murder is an intentional, wanton taking of someone’s life. This Commandment is not speaking of accidental killing, wartime killing, or capital punishment, the latter two being essential, God-ordained sanctions of government in administrating a fallen world. This Commandment is aimed at the sanctity of human life in the eyes of God.
20:14 Adultery covers any form of unfaithfulness. While aimed at maintaining the sexual sanctity and holiness of marriage, it also deals with the concept of a proper relationship with God and others. This purity also includes our thoughts (Matt. 5:27, 28).
20:15 The positive side to this Commandment is making sure that all you possess is gained through proper means.
20:16 The Ninth Commandment calls one to be trustworthy and truthful.
20:17 Covet means desire or lust. It is not the wanting of something that is wrong, but wanting it at the expense of others or from a motive of jealousy or envy.
20:20 See section 4 of Truth-In-Action at the end of Ex.
20:22—23:19 This section, often called the Book of the Covenant, explains in great detail how the Ten Commandments are to be lived and expressed in the lives of God’s covenant people.
20:24 Sacrifice provided the center around which all worship revolved. Burnt offerings: See note on Lev. 1:3. Portions of the peace offerings were eaten by the priest, which demonstrated God’s acceptance of such offerings, and the other parts were eaten by those who offered them.
20:25, 26 These prohibitions are so Israel’s altars will not be like the Canaanites’.
21:1 Judgments referred to the decisions of the law.
21:2 One became a servant by being sold by his impoverished parents, by being sold for theft, or by selling himself.
21:5, 6 See section 3 of Truth-In-Action at the end of Ex.
21:7–11 God’s concern for people is seen in His loving provision for even slave-brides, a provision not known among the heathen.
21:12–14 Those who accidentally killed someone had a place of sanctuary, safety, or protection. Those guilty of murder had no place of safety, not even at the altar of God.
21:18–27 Insofar as possible, restitution was to be made for an injury done to another. An individual who is personally responsible for his actions, and therefore must care for those whom he injures, is much more careful in his dealings with others.
21:19 Walks about outside referred to the ability to get around, even if it was with a stick. If the person injured could walk around, he had recovered.
21:23–27 See note on Lev. 24:20.
21:26, 27 Freedom was the payment for personal injury to a servant.
21:28, 29 Killing an animal that kills a human speaks highly of God’s view of the sanctity of human life.
21:32 Thirty shekels of silver was the price of a good slave.
21:33, 34 The pit referred to here was likely a well. Short walls of protection were required to be erected around the opening to prevent a person or animal from falling into it.
22:1 The thief had to make restitution.
22:2–4 If a thief broke into a home at night and was killed, the person who killed him was free of wrath. If a thief came into a home in the daylight and was killed, the one doing the slaying was treated as a murderer (21:12). The rationale behind this is based upon the ability of the witness to identify the thief and take him before the judges for restitution.
22:13 The carcass proved that a wild beast did attack the animal and that the one charged with the animal’s safety did attempt to protect it.
22:16, 17 Sex was viewed as a gift of God. Godly sex allowed one to imitate God as a creator by giving life to another human being in God’s image. Thus, all improper sexual activity was looked upon as an affront to God and a lowering of human dignity.
22:18 Sorcery was trying to force a deity or spirits to do the bidding of the sorcerer.
22:22 To afflict meant to treat with contempt.
22:25–27 The duty of the rich was to lend to the poor, but usually without interest. Surety could be asked for, but not if it would cause the borrower to suffer.
22:28 The same honor paid to God was also to be paid to His representatives.
23:2 See section 4 of Truth-In-Action at the end of Ex.
23:4 An enemy was one with whom one was having a dispute before the Law.
23:10, 11 See note on Lev. 25:1–55.
23:14–17 Feasting was a time of resting from common tasks and dwelling on God’s mercy and grace.
23:15 See section 4 of Truth-In-Action at the end of Ex.
23:15 See notes on 12:1–11, 14–20.
23:16 See section 1 of Truth-In-Action at the end of Ex.
23:16 The Feast of Harvest is also called the Feast of Weeks (Num. 28:26–31) or the Day of Pentecost (Acts 2:1). It was observed in the third month (May–June), 50 days after the Feast of Unleavened Bread and commemorated the early harvest. The Feast of Ingathering, also known as the Feast of Tabernacles (Booths), was an autumn feast (September– October) to celebrate the completed harvest. Following Israel’s wilderness experience, it was a commemoration of their wandering as well and included living in small temporary booths in honor of Israel’s life in temporary shelters in the wilderness.
23:19 See section 4 of Truth-In-Action at the end of Ex.
23:19 The first of the firstfruits meant the best and the first of the products of Israel’s labors. Boil a young … mother’s milk: See note on Deut. 14:21.
23:31–33 The Israelites were told to avoid all influences that would cause them to leave the worship of the true God and holy living.
23:31 These ideal boundaries of Israel were only briefly realized under David and Solomon.
24:4–6 The sealing of the covenant was completed. Moses acted as mediator between God and the people. The dividing of the blood pointed to a twofold aspect of the covenant: blood splashed on the altar demonstrated God’s gracious forgiveness in accepting the offering; blood sprinkled on the people bound them to God.
24:4 The twelve pillars or “standing-stones” represented the twelve tribes of Israel with whom God was making the covenant.
24:9–11 The chief leaders were allowed to see what God wanted to reveal of Himself. This worship experience allowed them to have intimate contact, even as Moses had. This would solidify their leadership.
24:11 He did … hand means they survived the ordained, intimate experience (see 19:21). Their worship was sealed by a covenant meal.
24:12 Traditionally the tablets of stone are thought to have contained the Ten Commandments, but this is not clearly stated. If so, this is chronologically before ch. 20.
25:2 The offering was to be a freewill offering of worship from the heart, not a tax that was imposed.
25:8 See section 1 of Truth-In-Action at the end of Ex.
25:9 The tabernacle was a tent or dwelling place that was sacred, dedicated to God for His presence. This is why God gave to the Israelites the pattern or precise plans for its construction and furnishings.
25:10 The ark was a chest about 3 3/4 feet long and 2 1/4 feet wide and high. It was the symbol of God’s presence, the place where He would meet and speak with Moses (v. 22).
25:17 The mercy seat or atonement cover was 33/4 feet long and 21/4 feet wide. It was the symbol of God’s throne protected by cherubim. On the Day of Atonement, the high priest sprinkled blood on and in front of the mercy seat (Lev. 16:14, 15). Tradition holds that this sprinkling was in the shape of a cross. Here atonement was made by God for His people.
25:18 Cherubim were angelic beings associated with guarding and bearing God’s throne. They were associated with the worship of God Almighty.
25:23 The table of showbread served as a symbol of God as the provider of food. This table was about 3 feet long, 1 1/2 feet wide, and 2 1/4 feet high.
25:30 Showbread was a type of Christ, the Bread of Life.
25:31–40 The lampstand served as a symbol of God as the light that was the guide for the children of Israel during the Exodus. It was a type of Christ, who is our light. It was made of about 75 pounds of gold.
26:1, 2 The first set of curtains were about 42 feet long and 6 feet wide and made of expensive materials.
26:7 The tent over the tabernacle was a goats’ hair curtain about 45 feet long and 6 feet wide used to protect the first expensive set of curtains.
26:14 These two sets protected the first two sets of curtains, the outermost being of badger skins and the innermost being of ram skins.
26:15, 16 The upright boards (frames) for the tabernacle were to be 15 feet long and 2 1/4 feet wide.
26:26 The bars were 15 cross-members that held the upright supports in place.
26:31–34 The veil was an inner curtain made like the general first set (see vv. 1, 2) which further subdivided the 810-square-foot structure. It was hung 30 feet from the tabernacle’s opening.
26:33 The Most Holy was the place behind the inner veil and is often called “the Holy of Holies.”
27:1 The altar was 71/2 feet long, 71/2 feet wide, and 41/2 feet tall. The altar was a type of the cross where Christ would offer Himself as a pure offering before God on behalf of sinners.
27:9–19 The court around the tabernacle was 150 feet long and 75 feet wide and marked the outer limits of the holy precincts. It was a large, open-air place of sacrifices.
27:19 Of bronze shows that the farther one got from the Most Holy, the lesser the value of materials; this symbolized the need to be “special” to approach God fully.
27:20, 21 The oil to be burned in the lamp tended by Aaron and his sons was symbolic of the Holy Spirit. Beaten olive oil, which was the best, was used in the tabernacle. To obtain the oil, olives were gently pounded in a bowl and the oil was extracted from the pulp.
27:21 The tabernacle of meeting here is an alternate name for the tabernacle.
28:1–43 Aaron’s garments were different from those of the others because he was the highest representative. All others were subordinate to him. As high priest, Aaron was Israel’s chief representative before God; conversely, he was God’s representative before the people.
28:1 Aaron was a type of Christ, who is our High Priest.
28:5–14 The ephod was an elaborate four-piece, vestlike garment by which Aaron symbolically bore Israel on his shoulders into God’s presence (v. 12).
28:15–30 The breastplate was a single piece of fabric, folded over to form a nine-by-nine-inch square. Twelve stones again symbolized Aaron’s bearing Israel before God, this time over his heart.
28:30 The Urim and the Thummim were put in the breastplate. These were some type of device used to understand messages from Yahweh.
28:31–35 The robe of the ephod was worn under the ephod and breastplate to remind Aaron of God’s nearness.
28:33, 34 Pomegranates are a round, sweet fruit with a hard rind, which suggested God’s fruitful provision.
28:36 HOLINESS TO THE LORD spoke of the devotion and life-style of the high priest and Israel by virtue of God’s choosing.
28:40, 41 All priests needed special garments to establish their authority. Those of Aaron’s sons were much less opulent.
28:42, 43 Both Aaron and his sons wore a plain linen undergarment so as to cover their nakedness. Exposed genitalia were common in Canaanite worship (see 20:26).
29:1 Hallow literally means “to make holy.” A priest was consecrated, that is, made holy or set apart entirely for God’s service, by a special ceremony.
29:4 The ritual cleansings dealt with the outward or external cleansing of a person. They foreshadowed NT baptism (Rom. 6:4).
29:10–14 The sin offering, also known as a guilt offering, was offered for unintentional and intentional sins for which there was no possible restitution. The guilt for the wrongdoing was symbolically transferred from the worshiper to the animal through the laying on of hands. The animal was then killed, and the sin was thus covered.
29:15–18 The burnt offering was a symbol of the new priest’s dedication to God. See notes on Lev. 1:3 and 1:4.
29:19, 20 In the ordination ceremony of the priest, the blood of a ram was applied to the priest’s ear to signify that he would hear only the Word of the Lord, to his thumb to signify he would rightly perform the duties of a priest, and to the toe to signify that he would walk in the path of righteousness.
29:24 Wave offering: See note on Lev. 3:1.
29:28 A heave offering: See note on Lev. 3:1.
29:29 Priestly succession by Aaron’s descendants was instituted here.
29:38–46 The twice daily offerings here served to signify each day was to be opened and closed with gifts of worship to God.
30:1–10 The altar of incense, which symbolized daily prayer to God, was a type of Christ as our Intercessor.
30:9 Strange incense was any not made according to formula in vv. 34–38.
30:10 The Day of Atonement was instituted as the time of year when the high priest offered a sacrifice to atone for the sins of the nation. This sacrifice was man’s recognition of the fact that he could not atone for his own sins. See note on Lev. 16:1–34.
30:11–16 The tabernacle was partially supported with this atonement tax. All paid the same atonement fee to ransom their lives, for all are sinners. The tax was paid by weight, approximately 2/10 of an ounce of various metals.
30:17–21 The laver was used by the priests to cleanse their hands and their feet. This was a type of Christ’s cleansing us from the impurities of the world.
30:23 Myrrh is an extract from a myrrh tree. Cane is a reedlike grass smelling like ginger, that grows along streams.
30:24 Cassia is a flowering plant that smells like cinnamon.
30:31 Anointing oil, a type of the Holy Spirit, prepared one for service; it was also part of the service (ch. 29).
30:34–38 Incense was used widely in religious ceremonies in the East. The rare and expensive ingredients symbolize that Yahweh is entitled to the best available.
30:34 Stacte is a resin from the storax tree. Onycha is a dark brown gum resin. Galbanum originally comes out of the plant as a milky substance that changes into a gum. Frankincense is an aromatic gum resin.
31:3 This is one of the earliest references in Scripture to being filled with the Spirit of God. The idea here is that God’s Spirit enhanced these men’s native abilities with wisdom to fulfill His instructions; understanding to solve the project’s complex problems; and workmanship, skill to accomplish the labor with accuracy.
31:12–17 Even though the tabernacle needed to be constructed quickly, that need did not outweigh obedience to observe the Sabbath.
31:13 See section 2 of Truth-In-Action at the end of Ex.
31:13 The Sabbath was the covenant sign between God and Israel of their relationship and sanctification. He was the Sanctifier, the One who strengthened them for obedience.
31:16, 17 See section 1 of Truth-In-Action at the end of Ex.
32:1–6 Some believe that in the fashioning of the molded calf no attempt was made to abandon worshiping the one true God. Rather, the molded calf was to serve as a sign of His presence. The belief has been proposed that the choice of the calf was due to the people’s familiarity with bull worship in Egypt. This is highly unlikely, however. The calf clearly represents the Hebrews’ impatience and intent to worship Yahweh on their terms rather than on His. It was also an affront to Moses’ leadership.
32:1 See section 4 of Truth-In-Action at the end of Ex.
32:7–14 Moses accepted God’s verdict on the wayward Hebrews, but pleaded that God would not deal with them in a way that would taint His honor or break His promises to them. Moses’ request was granted by God.
32:14 Relented means “moved to pity.” It shows the tension that exists between God’s judgment and mercy. His decision was not totally reversed, merely tempered (v. 35).
32:19 The shattered tablets symbolized their shattered relationship with Yahweh.
32:20 Drinking the gold dust was to serve as a sign to the people that the golden image was totally destroyed.
32:21–35 Those who sin must be punished. If God had not punished idolatrous Israel, He would not have been true to His nature and would have seemed to condone this sin.
32:25 Aaron’s lack of leadership resulted in the people’s being out of control and vulnerable to evil.
32:26–29 See section 3 of Truth-In-Action at the end of Ex.
32:26–28 Those who had remained loyal to Yahweh’s way brought control back by killing 3,000 of those caught in the very act of calf worship. The group was led by loyal sons of Levi.
32:33–35 Yahweh’s response, that only He can blot out their sin and that only at their request, shows the importance of individual, personal repentance. The undefined punishment was temporarily stayed (v. 34), coming sometime later in the form of a plague (v. 35).
33:1–6 Yahweh’s intent was that Israel continue on, in spite of her sin.
33:5 God decided to withdraw Himself from their midst, news so dreadful the people could not wear any festive dress. That … to do to you shows there was an indefinite time in which they were unaware of God’s final verdict.
33:7 The tabernacle of meeting here was the place of God’s presence. It was a sort of portable, small-scale tabernacle for special times of communion with God, especially before the full tabernacle was complete. It had none of the tabernacle furnishings, however, and is different from that named in 27:21 (see note). Moses placed it a great distance from the camp because of the desecration by the molded calf.
33:12–17 This completes the scenario suspended in v. 6.
33:15–17 See section 4 of Truth-In-Action at the end of Ex.
33:15 See section 1 of Truth-In-Action at the end of Ex.
33:18 Moses desired to see God’s glory (literally “weight”) that is, the inner reality that makes God who He is.
33:19–23 God cannot grant Moses’ full request. He does, however, reveal to Moses that He is partially understood through His actions in history and through various characteristics associated with His name (v. 19; see notes on 3:14 and 34:6, 7).
34:6, 7 In a more complete definition of His name, the LORD (see note on 3:14), God defines Himself in terms of eight characteristics displayed to Israel. These would have been readily apparent in the molded calf incident.
34:10–28 The covenant is renewed.
34:13 Sacred pillars were stone stelae erected in honor of their gods, while wooden images were the Asherah poles, which represented Asherah and her fertility, set up next to the altars.
34:14 The first two Commandments are reinforced through the revelation of another covenant name.
34:18 See notes on 12:1–11 and 12:14–20.
34:22 See section 1 of Truth-In-Action at the end of Ex.
34:22 See note on 23:16.
34:29–35 The shining of Moses’ face symbolized God’s acceptance of his leadership in contrast to Israel’s earlier rejection (see note on 32:1–6). We are not told why Moses veiled his face. Paul says it was so the Israelites might not see the end of its fading splendor (2 Cor. 3:13).
35:1—40:33 A repetition of what was covered in chs. 25—31, with the exception that instead of merely describing the tabernacle and its content, it is now being built. For approximately 300 years the tabernacle would be the focal point of Israel’s religious life, until it was replaced by Solomon’s temple. See note on 25:9.
35:1–3 See note on 20:8.
35:10–29 Emphasis was placed on the willingness of the people to work and the presentation of the offerings (v. 22).
35:30–35 See section 4 of Truth-In-Action at the end of Ex.
36:2–7 The tabernacle was completed free of debt because of the people’s willingness.
36:8–19 See notes on 26:1, 2 and 26:7, 14.
36:20–38 See notes on 26:15, 16 and 26:26.
37:1–9 See notes on 25:10; 25:17; 25:18.
37:10–16 See notes on 25:23 and 25:30.
37:17–24 See note on 25:31–40.
37:25–28 See notes on 30:1–10.
37:29 Oil and … incense: See notes on 30:22–38.
38:21–31 This summary of the materials used in the tabernacle emphasizes its opulence and the people’s freewill giving.
39:22–26 See notes on 28:31–35 and 28:33, 34.
39:27–29 See notes on 28:40–43.
39:32–43 Moses finished the tabernacle God had commanded him to build.
40:1–33 The tabernacle is carefully assembled and inaugurated.
40:29 The offering was prepared and presented to God as a meal, symbolically presenting the best fruits of human living to God to be consumed and used as He desired.
40:34–38 God’s glory filled the tabernacle. Without His glory and presence, the work was not finished and the tabernacle was useless. The central message of Ex. is reiterated: God is personally present in their midst.
CHAPTER 1
1 Lit. who came from the loins of
2 DSS, LXX seventy-five; cf. Acts 7:14
1 became very numerous
1 harshness
b Dan. 3:16, 18; Acts 4:18–20; 5:29
1 have vigor of life, bear quickly, easily
a Gen. 15:1; Ruth 2:12; [Prov. 11:18]; Eccl. 8:12; [Is. 3:10];Heb. 6:10
1 became very numerous
a 1 Sam. 2:35; 2 Sam. 7:11, 13, 27, 29; 1 Kin. 2:24; 11:38; [Ps. 127:1]
1 gave them families
1 Sam., LXX, Tg. add to the Hebrews
CHAPTER 2
a Ex. 6:16–20; Num. 26:59; 1 Chr. 23:14
1 Heb. Mosheh, lit. Drawn Out
* See WW at Judg. 2:18.
1 the presence of Pharaoh
b Gen. 24:11, 13, 19; 29:6–10
1 Lit. Stranger There
2 sojourner, temporary resident
b Gen. 15:13; 22:16–18; 26:2–5; 28:13–15
* See WW at 2 Kin. 19:15.
CHAPTER 3
a Gen. 28:13; Ex. 3:16; 4:5; [Matt. 22:32; Mark 12:26, 27; Luke 20:37, 38]; Acts 7:32
a Ex. 2:23–25; Neh. 9:9; Ps. 106:44
1 pain
a Gen. 15:13–16; 46:4; 50:24, 25
c Num. 13:27; Deut. 1:25; 8:7–9; Josh. 3:17
d Ex. 3:17; 13:5; Jer. 11:5; Ezek. 20:6
a Gen. 15:13, 14; Ex. 12:40, 41; [Mic. 6:4]; Acts 7:6, 7
a Ex. 4:10; 6:12; 1 Sam. 18:18
a Gen. 31:3; Ex. 4:12, 15; 33:14–16; Deut. 31:23; Josh. 1:5; Is. 43:2; Rom. 8:31
a [Ex. 6:3; John 8:24, 28, 58; Heb. 13:8; Rev. 1:8; 4:8]
a Ps. 30:4; 97:12; 102:12; 135:13; [Hos. 12:5]
a Gen. 15:13–21; 46:4; 50:24, 25
CHAPTER 4
1 The Nile
* See WW at Lev. 17:11.
1 heavy or dull of tongue; cannot talk very well
* See WW at Judg. 10:7.
* See WW at Josh. 4:24.
1 Lit. made it touch
2 Lit. his
1 bridegroom
CHAPTER 5
1 keep a pilgrim-feast
a 2 Kin. 18:35; 2 Chr. 32:14; Job 21:15
1 Lit. our scent to stink before
CHAPTER 6
1 Heb. YHWH
1 Heb. YHWH, traditionally Jehovah
a Gen. 12:7; 15:18; 17:4, 7, 8; 26:3; 28:4, 13
1 made or ratified
2 sojournings
3 sojourners, temporary residents
1 Mighty power
1 promised, lit. lifted up My hand
1 Lit. shortness
1 One who does not speak well
1 charge
1 Nemuel, Num. 26:12